qawaid fi ulum al-fiqh kiranwi

because, he out did anyone else before him who wrote on this subject, even Ibn taymiyyah. so by answering Him The author is answering any one before or after him.

There is debate on the title of the book. weather it is with a kasrah on the hamza or fatha. (Ábul Fattaah abu Ghuddah wrote a treatise on the topic).

this is Futyaa with dummah on th faa, not kasra as it is commonly mistaken to be.

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25

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ينبغي أن يكون أبي (مضافا إلى ترك)- لأن (ترك) هنا ليس فعلا بل هو اسم مضاف

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41

An expert hunter and tracker (of game)

An expert at evaluating orchards and estimating agricultural produce.

تستروحون

Maulvi suggests we change this to تقادير ; even though it was the same wording found in the published copy of Ibn Qayyim's book, the meaning is not clear. The word أقارير suggests a decision which involves ijtihaad. However what we are talkin about here is narration. And among the things we narrate are what we witness, or news we heard or the measurements or evaluations made by the Khaaris or the Qaaif ect.

42

قوله

These two words shouldn't be here, rather it should be اللازم

43

Again he uses غير with al making it definite when (according to Muhammad Awwamah) is indefinite to the extreme. According to Al qaamoos al muheet it must always take a genitive construction to specify it, but never alif and laam.

يخصه- it makes more sense if we say yakhussuhu rather ya'rifuhu.

المهارة

الإلغار- Riddles/mind boggles

43

لا

the 30th issue.

44

من

45 (86 in ibn Qayyim's book)

delete the waw

45

we follow the imaams because they reveal the truth the intent of the law giver.

46

This is because there might be conflicting narrations from the messenger of Allah. or there might be a hadith that the companions dint work with (for example the hadith prohibiting gold for women). Then they would have been asked questions about situations that did not have hadith dealing with it. so they would have to use their own Ijtihaad.

47

لوازم

48

تجعلون

49

أسولة جمع السوال- without the te hamza. and its a rare word...

ا

استجبرتم

This is actually a very good answer to those who ask the question if they can jump around within the 4 madhabs. The analogy of the two roads leading to one goal hit in right on the head. because ,to begin with you thread two paths at the same time. You have to start on one path. Now if you want to get to the other path then you have to get off the first path to get to the other path. the question is where are you when left the first path- obviously off of the path to the ocean of success. The point is, if he chose this madhab then he has chosen its rules and conditions as the rules and conditions of the Shariah. Then logically it follows that leaving the madhab is leaving the boundaries of the Shariah which is a sinful act. So where then are you as a follower? on what basis (since you are not a mujtahhid to determine the weakness or strength of an opinion) are you leaving the boundaries of the first madhab? -sheer whim? arrogance? stubbornness ? the easiest way [ which is whim but here the basis is following the easiest way which the ulema condemned as a type of zandaqah] - the only reasons that can lead to that are all sinful (not forgetting that they are leaving the confines of the shariah since they are illegitimately doing what is contrary to what was stipulated by the first madhab-imagine this for each madhab,,where is he in the eyes of each?). This type of jumping around is in reality making a play out of the rules of Islam, and there are severe warnings against the one who takes his as play and amusement in the Quraan.

وربما قول نظيره ومن هو أعلم منه أرجح من قوله الآخر. the sentence is a bit mixed up..