Hadith_1

HADITH 1-22-06 isnad is a unique science. no other religion can claim it. Al-mubarak said "isnad is from the deen" definition of sunnah pg 56 literally "the way" like sunnah t'Allah also means "to clarify" usage of sunnah pg 58 difference between scholars of hadith, fiqh, aqeeda, seera in regards to using the term: sunnah. - In Fiqh: sunnah is the optional deed. we have fardh, sunnah, wajib, makrooh and haram. - In Aqeeda: the guidance of the Messenger in the fundamentals of the religion. "ahlus sunnah w'al jama" - in hadith: all what's narrated by the Prophet (saw) whether it's an action or a deed or an approval or a description. all 4 of these things are critical to hadith scholar's meaning of sunnah. (this might be an exam question - understand the different uses of the word sunnah when asked to define "sunnah") Divisions of Sunnah 1) wahi - what the Prophet(saw) said with the intention to convey the message of Allah. a) Quran - verbal wahi b) Sunnah - wahi by meaning. ex. once a man came to the Prophet (saw) in ihram but he was wearing perfume. The companions said tehy saw teh wahi came down to tell the prophet to tell the man to take off his ihram and take off his perfume and put back his ihram. 2) What the Prophet (saw) said without the intention to convey the message of Allah. (just normal stuff) a) Things the prophet did and wahi came with disapproval of it. example - after battle of badr, muslim captured 70 of Quraish and abu bakr, omar and Prophet discussed wanted to do with that. Abu Bakr said forgive, Omar said execute, Prophet agreed wtih Abu Bakr, but then the wahi came down to disagree - this is in sura anfaal. another example: surah 4:105-113 - "do not argue on behalf of those that betray themselves." story is that in medina, some people claimed to be muslim and they stole something from a muslim. They wanted to get rid of it, so they through the stolen merchandise in the house of the jewish man. then the man who had been robbed told the Prophet and the theives told the prophet that it's in the jewish man's house. So the prophet wanted to punish the jew. Then Quran came to disagree. b) Things the Prophet did and the wahi came with approval of it or simply no wahi came to disapprove. q. did the natural actions of the prophet (saw) constitute a sunnah such that you will be rewarded? it depends. ibn umar used to copy everything. Other scholars thought only religious things, etc. Authority of the Sunnah. 1-28-06 Definitions Sunnah - trodded path (Linguistic definition). Deeds, sayings, approvals, descriptions of the Prophet (muhadditheen definition). Optional or recommended deeds (fiqh definition) and many others that were discussed last hour. Could "sunnah" have a negative meaning? hadith: "whoever started a good sunna will have a reward and the reward of those who did it, and whoever started a bad sunna will have the punishment for it and the punishment of all who do it." (the Prophet (saw) said that the brother that killed Adam's son (cain and abel) will share a part of every murder. Also, another hadith where prophet said "so and so was the first to start this bad sunnah. " sunnah hasana and sunnah sayia. the point is to know the difference so that one day when you are asked "is this sunna?" - you should know the difference Hadith - everything related to the Prophet (saw) usually transmitted by saying. Doesn't just mean narration.. it's acutally everything related to the Prophet. "kula huma _____" everything related to teh Prophet. Authority of the Sunnah (definitely a test question in oral and written exam) - what is the authority of the sunnah? is it optional? Sunnah is the second source of Islam (Quran is first). Means, comes in a rank after the Quran. What's the evidence for this? Prophet (saw) send Muad ibn jabal to yemen and asked him how will you rule? muadh said "how will you rule?" and he answered "by the Quran" and the Prophet asked "if it's not in the Quran?" and he answered "then i will look to the Sunnah." There is some debate that seeks to clarify the point that we take both the Quran and Sunnah equally. it's true, we take from both, however, the point is that the Quran's rulings are definite and the hadiths can be debated for authenticity. - What makes the Quran a source of Islam?" (proof of authority of sunnah) It was brought by the Prophet (saw) so the sunna must be important. (you ignore the one who brings you the Quran?) - Ayats proves the evidential weight of the sunnah "those who follow the messenger, the Prophet, the illiterate enjoins good and forbids evil..." 7:157 **must memorize this "fight those who don't believe in Allah and the final day and dont' forbid what Allah and his messenger forbid" 9:29. "and if he had made up about us some false sayings then we would have killed him" 69:44-46 (means God fact-checked him) "and whatever the Prophet gave you, take it, and whatever he forbids you, leave it" sura 59:7 Suspicions of the Sunnah (arguments against the authority a sunna) - "we have not neglected in the register a thing" 6:38. response: the Quran incorporates the sunnah by reference, also, how do you pray? - "we have revealed to you the book as a clarification for everything" 16:89. same as before. - "indeed we have revealed dhirk and we are protecting it" 15:9. argument is that only the Quran is being protected and the sunna is not being protected. sheikh's answer: what is meant by dhikr is not just Quran. also, protecting the Quran includes protecting the sunna. Sheikh's argument is that Allah is protecting the sunna as well. - if the sunnah is an evidence by itself, then the Prophet would have ordered the companions to write it down, just like Quran. Proof - hadith "dont write my speech, whoever wrote something, let him erase it." first answer, the religion was not complete, second, the prophet allowed some companions to write his hadith such as abdullah ibn amr was commanded "write for by him in who's hands my soul id, I dont utter but truth" [Ahmed, abu dawood, darimi]. third response, you're using hadith to persuade me to not follow hadith... 1-29-06 Sciences of Hadith Two major categories of studying hadith - narrators studies and text studies. History of Hadith - at the time of the Prophet (saw), abdallah ibn amr ibn aas wrote some hadith and they asked him and he asked the Prophet - the Prophet said write because I dont utter but truth. Abu Shah when Mecca was opened and he asked the Prophet about some rulings and he asked to have them written. The prophet agreed. Then, during the time of the companions, there were some writings but nothing official. Abu Bakr had the Quran written. Omar wanted to write the sunnah and thought about it for a month but decided it wasn't necessary because they all knew it. The successors of the companions wrote some things down but still, not officially, but they knew more about how to accept or reject. bushair al adawi used to say the Prophet said xyz and ibn abbas used to ignore him. Bushair didn't know why ibn abbas used to do this so he asked him. Ibn abbas replied that people used to care about how they quoted the Prophet and we used to give them all our attention. Now people don't care enough. the basis of hadith terminology exists in the Quran."Oh ye who believe, whena stranger comes to you with news, verify it" 49:6. Most peopel translate this fasiqoon as rebellious. however the reason for revelation was referring to a companion who had said that such and such gropu did not give sadaqa and the Prophet sent Khalid ibn Walid wiht an army to check on it. It's not appropriate to refer to a companion as a fasiq. Linguistically, fisq means to take a date stone out of a date. Also in the sunna - May Allah make radiant the face of a man who heard my speech understood it and delivered it as he heard it. [at-tirmidhi abu dawood, ibn majah, ahmad]. the point is "as he heard it" Despite this, there was no science of hadith terminology during teh companions. Some of them had written things down from ibn abbas or ibn masood but no official compilations. First person to write hadiths down officially was Mohd ibn Muslim ibn Shihab Az-Zuhri who died in the year 124. So he was writing before that. The Calipha, Omar ibn abd al Aziz, ordered az-zuhri to document the sunna officially. Prophet died in 11 A.H. so not a lot of time had passed. That does not mean there was no writing before this time. It was just not official. Then scholars started writing different types of books of hadeeth. Traveling all overthe lands. baghdad, damascuc, Egypt, Khurasan, and the far east, Mecca and Medina. Some of these books became famous later on, like muatta imam malik, the six books of hadith. Six books of hadith: bukhari 256, muslim, tirmidhi, dawood, nisa'i, ibn majah. What is significant about bukhari and muslim? they are authentic. how do you explain the statement of shafi that "I know no book more authentic then muatta" - he said it before bukhari. Are there other sahih hadiths outside of bukhari and muslim? yes. There are sahih hadiths in tirmidhi and others. There is also sahih al-hayban, sahih alkhuzayma, sahih al-haakim, etc etc. writing about hadith terminology. The first man to write something specific in hadith terminlogy is arramahurmuzi 360. His book is called al muhaddith al fasil bain arrawi wal waie". Also, imam al-haakim "ma3rifual aloom al hadith" knowign the sciecnes of hadith. Also, the most famous, even still taught today - ibn assalah 643. "Muqadima ibn as-salaah" means "introduction" sciences of hadith. Also "tadreeb arrawhi" by imam as-suyuti 911. Imam nawawi briefed the book by ibn assalah and named his brief "taqreeb an-nawawi". (taqreeb means to make something available or handy) that's why imam as-suyuti wrote his book - in order to explain an-nawawi's book (his book, tadreeb, means to coach or train). Today, when you read tadreeb by suyuti, it will include an-nawawi's brief with it. so first, "muqadima" by ibn as-salaah, then briefed into "taqreeb" imam nawawi, then expounded into "tadreeb" by as-suyuti. Essential definitions of mustalah. 2-4-06 possible test question? how many companions used to write hadiths, etc. reminder - two types of ilm al hadith. riwaya and diwaya. riwaya means the sayings, actions, of the Messenger narriting it and verifying the words. diraya: hadith terminlogy rules of isnad (transmiters of the hadeeth narrators" matn (text) (we will cover these two topics for the first semester) (the following material is from page 23-45 in kamali) (dont need to know the details of sahih bukhari and muslim for now) There are 10 types of hadith writings that you need to know: 1. books compiled according to the sections. means you have a section on this topic and that topic. also divided into subsections: - "Jamiya" pl. "juwamiya" (alif, lam, geem, wow, alif, meem, ein) - book of hadeeth that includes all the chapters of the deen: aqeeda, rulings, adab, includes everything. Example - sahih al bukhari's book of hadith is called "jamiya" because it includes chapters on everything. - "Sunan" - (alif lam seen, noon, noon) arranged according to fiqh chapters probalby doens't include hadith about aqeeda. Mostly has hadith marfoa (continuous chain of narrators) - "Musanaf" - (alif lam meem sawd, noon, fa alif ta) book arranged according to fiqh with sayings of the companions and successors and maybe their opinions as well. two famous ones "musanaf abd al razaq and musanaf ibn abi shayba" - "mustadraq" - (alif lam meem seen ta da ra kaf alif ta like mustadraq al-hakim (includes what bukhari and Muslim did not include) - included hadiths that other people missed. He saw that other hadiths meet imam bukhari's conditions yet imam bukhari did not include them. Imam dhahabi then tried to verify al hakim's findings. Al hakim had this idea right before he died so he only wrote a draft and people who came later found obvious errors. So when you read al-hakim it's liek "here's a hadith that meets imam Muslim's conditions yet it's not included" - "mustakhraj" - (alif lam meem seen ta kha ra geem alif ta). extracted: to mention the same ahadeeeth from a different shaikh. To just give different chains of narration. Also, sometimes there will be different words etc. that can give more knowledge. Example: ibn Omar took from the prophet. Nafiya took from ibn Omar. Nafiya taught both al-layth and imam malik. both of them also taught abdur rahman ibn al qasim. He can relate the hadith from layth and malik. Note, mustakhraj is always based on a specific book - like we're giving different chains for the hadiths in this specific book ex. mustakhraj al-ismail. It doesnt' have to have all the hadiths in the book, just some of them that have different chains. - "muatta" - (alif lam meem vow, Tau alif ta). the book that's arranged according to the fiqh chapters. Generally depends on sayings of the followers of the companions Less than a musannaf. 2. books that are compiled according to the names of the companions. All the hadiths of one companion in one place. - "musnad" pl. "musaneed" (alif lam meem seen alif noon ye da) - they gather the hadith from one companion and they're arranged in alphabetical order or according to accepting Islam. So it'll be like "chapter 1, abu bakr, chapter 2 ali, chapter 3 zaid" they are arranged either alphabetically or in order of companions having accepted Islam. - "kutb al aTraaf" - (kaf ta ba; alif lam alif Tau ra alif fa) it mentions part of the hadith and the isnads (asaneed) - doens't include the full text of the hadith. so it'll have the first line of a hadith and then alll the people that narrated it. So opposite of musnad which lists all the hadiths for one narrator, this lists all the narrators for one hadith. 3. "kutb al mu3ajim" - books that mention the ahadeth according to the companions or countries. mu3ajim at-tabarani - lists the hadiths by country. There are books that list hadiths of only the companions of badr for example. 4. Books that are compiled according to the beginning of the hadith. Like alphabetically 5. "almajaamia3 al masanfa al jaamia3". similar to category one, but is large - a full compilation. Jamia al musannaf ibn kathir - he compiled 10 books of hadith including bukhari, muslim, tirmidhi, etc. There's also jamia al usool by imam athir. Can also be arranged by first letter of hadith. 6. "musanafat az-zawa'id" also "majma az-zawa'id". the extra hadiths found in place A that's not included in place B. Say place A is muatta imam malik and musnad imam ahmad and place B is six great books of hadith. You take all the hadiths of imam malik and imam ahmed and not found in six books and compile them into one book. 7. "kutb at-takhreej" - books that metnion the hadeeth with all other narations and it's level of authenticity. Such as Nasb Arraia. Similar to kutb al aTraaf but it's not comprehensive and it mentions the entire hadith. I'ts keyed to a book. Like you would take hidaya abu hanifa and write another one with just extra narrations of the extra hadiths mentioned. 8. "Juz hadithi" - compiling a book of one companion. all of ali's hadiths or compiling a book of one subject. 9. "Al-mashiqaat". compiling a book of narrations for one sheikh. 10. "kutb al-3illa" - books of hidden deficiencies of hadiths. of defects. You'll take a group of hadiths that seems to be authentic and points out the defects that makes them unclear. Stages of writing the hadith 1. during the time of the Messenger 2. the first official writings 3. writings of teh great Imams 4. development of the hadith books. 2-6-06 hadith is divided into two categories: (mustallah means hadith terminology) 1. mutawatir: multiply narrated (recurrent) 2. ahad: singularly narrated. this is in the book page 169. Mutawatir linguistically - means continues - time after time after time in hadith terminology - kemali's def: "a hadith narrated by "large" (sheikh's brackets because he does not agree with this word, large) number of people so much so that it's inconceivable that they could have all collaborated in order to perpepuate a lie." 4 conditions to be mutawatir: 1. narrated by "many" people. How many? difference of opinion. Least of opinions means at least 4. some scholars say you have to have 200. Average say 10. Sheikh says he doesnt' believe there is a number, it's more subjective. 2. the "many" have to be in each level of isnad. ex. not enough to be 100 companions and only 1 successor reports it - not enough to be mutawatir. All the peopel of all the branches must report.. cannot have many successors reporting from one companion that 100 companions were there. 3. inconceiveable for them to lie. Not necessarily that the people were individually truthful, but that there is no possibilty of conspiracy - different people from different places that dont know each other. if all of one tribe reports one thing, it could be conspiracy. 4. they relate something with their senses. (i.e. something they saw, heard with their ears, or touched) but not something they thought or concluded. ex. I saw the the prophet doing xyz, not I thought the Prophet was angry. Ruling - whenever there is a hadeeth that is mutawatir then you have to accept it without chekcing on it's narrators. It is always sahih. The highest level of authenticity. 2 types of mutawatir hadiths: 1. literal mutawatir - was narrated with the exact same words. 2. mutawatir in the meaning - the hadeeth is mutiply narrated about the same thing with slight differences in the wordings. examples: literal mutawatir - the hadith of the pool of the messenger - that he has a pool in jannah.. mutawatir in the meaning - the hadith that raising the hand in dua. "whoever lied against me let him reserve a seat in hellfire" "hadeeth of wiping on the socks" "last khutbah is mutawatir" "hadith of dajjal is mutawatir" hadith of ahad linguistically - ahad is the plural of ahad - one. in hadith terminology: what's narrated by other than mutawatir. even 3 narrators is an ahad hadith. verdict - ahad hadiths need to be checked for authenticity in isnad and matn. page 164. Its divisions: 3 types of ahad according to the number of chains of narrators: 1. mashhour. means famous. what's narrrated by at least 3 people in each level. ex. Indeed, Allah doesn't take the knowledge away by taking it away from the hearts of the people. This is in bukhari and musnad. ex. 3 companions and 200 successors - it's mashhour. 2. Azeez - "dear or rare" - which is narrated by 2 narrators in each level. ex. none of you shall have iman until I become more beloved than himself, his children, and all mankind. 3. Ghareeb - means the stranger - the one that's away from home. Hadith terminology means narrated by 1 person in any level. Doesn't hae to be in all teh Isnad. If there was one narrator in one level, then it's ghareeb. ex. first hadith in sahih al bukhari is "actions are by intentions" narrated only by Omar. What's the verdict of Ahad? - if we have an authentic hadith yet it's ahad, woudl that effect the application of it? hanafi opinion - dont' accept hadith ahad without 3 conditions: 1. no ahad in aqeeda - cannot change our aqeeda over the opinion of one person. 2. sahabi that narrates the hadith cannot go against it ex. the singular companion narrates the Prophet drinks while sitting but he himself stands, etc. cannot take it. Some people dispute this. the two sides are a) "we follow what the sahaba does, not says" and b) "we follow what the Prophet says, not what a sahaba does." 3. companion must be knowledgeable - they rejected the ahad opinions of abu hurayra sheikh says: "if the hadith is authentic, then we have to accept it and work upon it, whether one narrated it or a hundred." ex. hadith of muath: Prophet sent him to yemen for dawah. should the christians have said "you're only one person, why should we believe you?" If the Prophet thought that one person was not enough to narrate an issue of creed, he would have sent more than just muath. ex. changing the qibla - issue of both fiqh and aqeeda. 2-11-06 2 types of ahad hadith accepted and rejected accepted is divided into two - sahih, hasan daeef is also divided into many types - later on. what about forged/fabricated hadeeth? mawdu. scholars dont even consider it hadith. so no need to classify it. the accepted hadith sahih - means authentic, sound hasan - means good. sahih hadith def. kamali pg. 139. "a hadith with a continuous isnad all the way back to the Prophet consisting of upright persons who also possess retentive memories and whose narration is not outlandish while it is in the meantime free of both defects." imam suyuti defines it in about 8 words in arabic. sheikh defines "the hadith with a connected chain of narrators from beginning to end whose memorization and trusthworthines is excellent, wihtout defect or oddness." "upright persons" means trustworthiness - adala. basically means people who indulge in major sins. you cannot accept their hadith. "retentive memories" must have a good memory. not enough to be righteous. the Prophet (saw) said he delivered the Quran as he heard it. "narration is not outlandish" - means the hadith is rejected because of it's strangeness. Some people think that if the chain is good, the hadith is good, but this is not the case in this definition. 5 conditions to be sahih 1- chain must be linked from beginning to end. if one is missing, not sahih. 2- narrators "transmitters" have to be trustworthy. "Adool" 3- they have a strong memory. two words bu3uth and hidf 4- hadith has to be free of defects - could be that another hadith contradicts it and has more narrators. We call the lesser known and rejected hadith "shaadh" ask** linguistics 5- has to be free of oddness ex. all the hadith of sahih of bukhari. book of athan said : abdallah ibn yusuf from malik (imam malik) from ibn shihab (az-zuhri) from mohd ibn jubair ibn mutim from jubair ibn mutim(his father - a sahaba) "I heard the Prophet read in maghrib prayer with at-tour" so the chain goes: 1. bukhari 2. abdllah ibn yusuf (the great hadith scholar) 3. imam malik (needs no boosting up) 3. ibn shihab (the great tabi'. az-zuhri) 4. mohd ibn jubair (son of a sahaba. he neeeds to be tested) 5. jubair ibn mutim (we accept all the narrations of the sahaba) 6. the Prophet so there are 5 people btween bukhair and the Prophet in this case. is there any oddness in it? nobody reported that the Prophet never read at-tour important issue - the judgment on a hadith is on the outward of it not necessarily the reality of it. So there is always a chance it could be wrong. Just because it is in bukhari and muslim doesn't mean it's 100%. there is always a small chance. Sheikh says that we can accept bukhair and muslim because they are accepted by teh ummah. - there is one hadith in sahih muslim - "of the 7 people shaded on the day of judgment will be the one who's right hand doesn't know what the left hand has given.".. in all the other narrations, it says "the one who's left hand doesn't know what the right hand has given." so that everybody reports the right hand gave but imam muslim reported that the left hand gave. This narration is not accepted, but this is the result of very careful study into one hadith Most reliable sahih - some scholars considered some chains as the best chains of narrators (next class) - others considered certain books to be best: 1- sahih bukhair 2- sahih muslim 3- sahih ibn khuzayma (probably 90-95% good) 4- sahih ibn hibaan (his level is lower than khuzayma) 5- mustadrak al hakim - (his poitn was to find the sahih that bukhari and muslim missed. he did a good job - maybe 50% of his book is sahih) 6- assilsila assaheeha (two saheehs) - by al-albani scholars agreed that the most authentic books are sahih al bukhari and sahih muslim. most scholars agree that bukhari is stronger however some hadith in muslim are stonger they collected about 20 thousand hadith together. but "what they left is more than what they kept" - imam bukhari said "I memorized 100k authentic hadith and 200k unauthentic hadith." so their intention was not to include all the sahih hadith - they just wanted to include the highest. the strongest ahadith: 1. what's narrated by "jamaa" - means it's found in all six books of hadith. about 50 hadiths 2. agreed upon - bukhari and muslim - almost 1000 hadiths 3. al bukhari 4. muslim 5. "on the condition of al bukhari" - means that it fits his criterion but he did not include it 6. "on the condition of Muslim" 7. what's authentic in other books 2-12-06 issue: when this is an authentic hadith and the isnad is authentic. some people when relating hadiths say that the isnad is accurate even though they have already studied the diraya. chains of narrators - some scholars considered specific chains of narrators as the strongest chains. - others didn't consider this since there might be a hadeeth with a stong chain of narrators yet there's another hadeeth stronger than it. Ten strong chains of narrators - before that, is it a good idea to specify chains as the most authentic chains? imam suyuti mentioned that it's better not to since we cannot agree. others think it's better to mention what is the best chain. there are more than 10 opinions which is where we get those chains. 1. mohammed ibn shihab az-zuhri --> Salim --> aballah ibn omar --> omar ibn khattab. 2. az-zuhri from ali ibn hussein from hussein ibn ali from ali 3. malik --> nafiya --> ibn umar (golden chain) also goes "ahmed --> shafi --> malik --> nafiya --> ibn omar" (only one hadith has this chain. it's in transactions and is that the Prophet forbade selling something that has already been sold to someone else. 4. al amash --> ibrahim an-naka'i --> alqama ibn waqqas al-Laythee --> abdallah ibn masood (another method - some said isntead of specifying a narrator or an individual, we specify a companion or a city and we choose the most authentic narrations from them. ex. abu huraira's best student was saad ibn musayib who married his daughter) 5. second division of accepted hadith: Hassan (means good, beautiful) - define: in hadith terminology, sahih is people who have "excellent memory", but if you change excellent to "good", then it's hassan. trustworthiness is still "excellent" (the same as sahih - must be trusthworthy people) - if one person in the chain has a "good" memory, the chain is hassan. If all five people in the chain are "good" in memory, still hassan. - do you accept a hassan hadith? yes, but you say it's hassan. question - what about al-bay al qooni. good beginner book - it's a poem using the terms of hadith terminology. people often memorize 2-18-06 cont discussion of hasan. imam at-tirmidhi's term he used to say "hasan & saheeh" on one hadith. how? if he has two chains of narration and one of them is sahih and one of them is hasan, he might say "hasan & sahih" also, only if there is one chain but some scholars consider it sahih and some consider it hasan, you might say "hasan & sahih" imam suyuti mentioned a few opinions: some people consider it hasan and some people consider it sahih and tirmidhi is saying that. also, tirmidhi is saying it is hasan but that it is the best I found. where do you found hadith al-hassan? sunan at-tirmidhi - most of them are hasan. sunan abu dawood, nasai, etc. ad-daraqutni. example of a hasan hadith: in sunan at-tirmidhi: qutaiba --> jafar ibn sulaiman --> abu imran al jooni --> abu bakr ibn musa --> abu musa al ashari (his name is also abdallah ibn qays al-ashari) said: the Prophet said "the doors of janna underneath the shades of swords." analyze this isnad - all the people are thiqa (means have trustworthines and memorization) except for jafar ibn sulaiman who is like 70-80% correct. it's levels scholars divide hasan into two ranks: - why? it makes your life easier. when you see a strong chain which is hasan but accepted, you can just take it. 1 - highest. means someone who made like a few mistakes - 2 or 3 out of 100. 2 - next to it. endorsing the hadith / strengthening the hadith if we say, this hadeeth is hasan, could it be elevated to the sahih level. terms: sahih li-dhaatee - sahih for its' own sake sahih li-ghayri - sahih for another factor so far we only really discussed li-dhaatee. hadiths taht are authentic based on themselves. now, li-ghayri. if we have a narration which includes one of the narrators whose memorization is not excellent then we give it the hasan degree. yet if the same hadeeth came from another narrator whose memorization is also not excellent, then the hadeeth becomes sahih li-ghayri. basically, 2x hasan --> sahih example: mohd ibn amr --> abu salama --> abu hurayra --> Prophet - hasan hadith because of mohd ibn amr abu zinad --> al araj --> abu hurayra --> Prophet - hasan hadith because of abu zinad. what if the same hadith came form only one other narration through mohd ibn amr? same chains instead of abu zinad, they both go through mohd ibn amr? still hasan because we didn't cure the defect. if the narrators of the hadeith are thiqa and one of them or more is "not excellent" in teh memorization then it's hasan li-dhaatih. if the narrators of the hadith are thiqa and one of them or more is "weak" in memorization yet it came from another narration then it's hasan li-ghayri. hadith daeef it's the weak hadith when it has different narrations without being the weakness due to untrustworthiness of the narrators. the conditions of endorsing the weak hadith and giving it the hasan degree: 1. the other narration has to be the same in strength and stronger. - so both the same kidn of daif. cannot take one daif plus one mawdu. 2. the weakness should be due to weak memory or uncontinuous chain. example: shuba --> asim ibn ubaidullah --> abdullah ibn amir ibn rabia --> amir ibn rabia --> prophet (saw) - daeef because asim is weak in memorization. shuba --> daeef in memorization --> same chain - hadith becomes hasan li-ghayri. read page 144. in book. definition - hadeeth that's less than hasan (defined by imam suyuti) dr. kemali - hadith that fails to qualify as hasan. q. how to test memorization yahya used to go to a sheikh who gave him hadith and he used to insert a a fake to see how good his sheikh was imam bukhari when he entered baghdad, they tested his memorization. 2-19-06 ruling of the hadith daeef if you know this hadeeth is daeef. what should you do? can you narrate it? two issues - narrating wihtout saying it's daeef and second issue is implementing. it is permissible to narrate the daeef hadith with two conditions: 1 - cannot be about aqeeda such as the attributes of Allah 2 - cannot be about halal and haram (do not have to say whether something is daeef or not - if it is haram to narrate a daeef, then all these scholars were sinning by not giving the authenticity. just follow the above two conditions. imam tabari for example just listed the chain of narrators and said it wasn't his responsibility to grade it) it's permissible to work according to a weak hadith with three conditions: 1 - cannot be too weak (approaches fabrication) 2 - cannot establish a new principle by itself. It has to be under a general ruling. ex. after the prayer, there is dhikr. if someone came and said a daeef hadith says to do xyz after prayer 100 times, you actually CAN do it. it's not a new principle. 3 - you should remember that it's not authentic. (the first two conditions about aqeeda and fiqh count towards this i.e. you cannot narrate it to yourself) how to give a hadith a daeef status: two reasons: 1. missing link "narrator" 2. weakness in the narrator - "untrustworthy" or weak in his memorization (what about if the hadith text is no good - is it daeef or mawdu or what? remember, if the hadith chain is good but it contradicts 10 other good ones, it's shadh. these are the "only" two reasons to make a hadith daeef - it has to do with isnad also) weakness of hadith due to missing narrators two types of this weakness: 1 - clear missing - divided into 4 types a) mursal - (from risal, to send.) b) muallaq - (hanged) c) munqati - (cut d) mudal - (difficult 2 - unclear "hidden missing" hadith muallaq its definition: linguistically, the hanged. hadith: missing more than one narrator in succession from its beginning (starts with imam that is narrating it). Means: missing a narrator from the imam who is narrating it. two types: 1 - to omit the entire isnad and keep the companion or the companion and successor only. ex. bukhari said that ibn omar from omar from prophet. 2 - to omit the entire isnad and say the Prophet said "...." example. al bukhari said that abu musa said that the prophet saw covered his knee when othman entered. it's muallaq because imam bukhari never met abu musa. bukhari from humaydi (his sheikh) that the Prophet said ".. " not muallaq. bukhari Ruling: generally, al muallaq is daeef. 3-11-06 Mursal Definition – the hadeeth that has a missing narrator at the end of it before the Messenger (saw). We generally consider it daeef because we don’t’ know if only a companion is missing. Remember, we don’t question the trustworthiness of companions. Example – sahih muslim, Mohd ibn rafi  juhaim  al layth ibn saad  uqail  ibn shihab az-zuhri  said ibn almusaib  Mohd (saw). This is mursal because said ibn almusaib was not a sahaba. Is it sahih or not? It depends. 3 opinions: 1. weak hadith regardless of whoever it is. Majority of scholars of hadith said it’s daeef. 2. absolutely authentic according to majority of scholars of fiqh – abu hanifa, malik, ahmed 3. it’s authentic with conditions. Imam shafi. 4 conditions: a) it has to be from an old tabie (like said ibn al musaib. We don’t want a long gap. We want a tabi that was relatively close to the Prophet. Prophet died 11H. if tabi was born 12 or 13, old tabi. Reason for this is that a relatively old tabi is likely to narrate from a sahaba) b) if he named the person, he names a thiqa. (like said ibn musaib would name abu hurayra.. even if it wasn’t a sahaba, it would be a thiqa regardless so does it really matter if it’s mentioned.) c) if others narrated the same hadith, they don’t differ with him. (means he’s not excellent in memorization) d) there has to be one of the following: I. to have the hadeeth reported from another narration with a continuous chain II. or to be reported as Mursal from another chain of narrators. III. or to be supported by an opinion of a companion. IV. or the scholars give fatwa according to it. Mursal of A companion. How can this happen? If a companion learned from another, but didn’t learn it directly from the Prophet (saw). Example, abdAllah ibn zubair. He was born after hijra. Whenever he narrates something before hijra, we know he didn’t see it. When abdallah ibn zubair says “abu jahl used to torture the Prophet” we consider it Weakness in hadith Untrustworthiness Missing Links Unclear Clear Mursal Munqati Mudal Muallaq Mursal Khafi Tadlees mursal. The Vast majority of scholars said this kind of mursal is “sahih”. But some said it’s still not sahih because a young sahabi could take it from a tabi who could be mursal and thus weak, but this is tiny. 3-12-06 (first two types of weak hadith based on missing links are muallaq and mursal) Mudal ‫الحديث ال ُعْضل‬ ‫م‬ Def: two or more narrators missing in succession. Comes from “3dil” meaning difficult” because you have two missing. Example. Malik narrated from abu hurayra – did he see abu hurayra? No, there are two in between. “the slave deserves the food and clothing from his master.” Another example. Typical chain is Malik from nafia from ibn omar from abu huraira from the Prophet (saw). Ex is Malik is saying ibn omar is saying the Porphet (saw) said xyz. Is this mudal? No, they have to be in succession. Ruling: it’s daeef. Even one missing makes it daeef. What about two? Issue: sometimes mudal overlaps with muallaq. Ex. Imam muslim  mohd ibn rafi  juhaim  uqai  az-zuhri  abu hurayra  prophet (saw) Now imagine all the people in between imam muslim and the Prophet (saw) are missing. It’s both muallaq and mudal. Remember, the condition from muallaq is missing narrator from the narrating sheikh. It is also mudal because there are two in succession overlapping. Hadith munqati Any hadith that has a missing narrator. So all of the above are all munqati. 3-18-06 Tadlees – book pages 103-107. linguistically means concealment – mostly used in transactions, meaning fraud. In hadith terminology, generally, it means hiding a defect in the hadith and showing the goodness. It varies – depending on the type of hadith. Its types: two types. 1. tadlees al-isnad. Concealing a narrator define – page 103. to narrate from an authority whom he met but from whom he did not learn that particular hadith. So someone who regularly hears from a sheikh but didn’t learn that particular hadith. Ex. Ahmed is the student, salim is the teacher. Salim gave ahmad 10 ahadith. Ahmad narrated a hadith and said: from salim, but the hadith he narrated didn’t hear it from salim, he heard it from someone else who heard it from salim. So you have 1) ahmad  salim and 2) ahmad  someone else  ahmad. If ahmad mixes it up, it’s tadlees al-isnad. Ex. Al hakim narrated: ali ibn khashram said “ibn uyaina said “from az-zuhri: so he “ibn uyayna was asked: have you heard it from az-zuhri? He said no, not from az-zuhri and not from the one who heard it from az-zuhri. Abdur-razzaq told me, from ma’mar from az-zuhri.” So the real isnad is ali ibn khashram  sufyan ibn uyayna  abdurrazzaq  ma’mar  az-zuhri. 2. tadlees al-shuyukh. Concealing the identity of a narrator. Define – to narrate a hadith from a sheikh and to name that the sheikha with what he’s not known with to hide a weakness. Ex. To name a companion: Abdullah ibn Othman ibn amir, while he’s known as abu bakr. Ex. Abu bakr ibn mujahid said: hadathana abdallah ibn abi abdallah. 3. Tadlees at-taswiya. this is attached to the first type. (Linguistically, taswiya means to make things even or settled. Define: to omit a weak narrator between two reliable transmitters. So this is just like tadlees alisnad, but if you drop a weak one between two strong ones, then it’s tadlees at-taswiya. Ex. Ahmad and salim are reliable and ahmad learns from salim. Sometimes, ahmad takes from yusuf who takes from ahmad but yusuf is not reliable so ahmad drops yusuf from the chain = tadlees at-taswiya. (the difference is that in the first a person is completely missing, in the second, the name is misleading or something, the third is to improve a chain.) ‫تدليس التسوية‬ 3-19-06 Why do people do tadlees? Reasons for tadlees shuyookh: 1. weakness of the sheikh. Remember, we’re only concealing his identity 2. being too old that other students less than the narrator shared him taking from the same sheikh. This is like pride saying that you don’t want to be equal to the sheikh’s current students. 3. Being too young – ashamed of the sheikh being so young. 4. Narrating a lot of hadith from him. makes the narrator sound like he has a lot of shuyookh. Imam bukhari took from 1000 sheikhs. Reasons for tadlees isnad: 1. giving the impression of a higher isnad 2. the same first thee reasons for tadless al-shuyookh. i.e. weakness in sheikh How do you know tadlees? 1. By admittance. Just like sufyan ibn uyayna. 2. By research. By the scholars of hadith. There are specialists in looking for hidden defects. Ibn abi hatim, daraqutni, al bukhari, etc. - example we know that a person took 12 hadiths from sheikh A but narrated 14, then 2 have a problem. - Example. A person narrates from a sheikh but he was only 4 years old when the sheikh died. - Example, a student of bukhari will say he learned from bukhari in a certain year but they’ll check and see that bukhari was traveling during that year. Verdict of the mudallis (someone who is doing tadlees). It’s not exactly lying, shu3ba said it’s the brother of lying. 1. Rejecting the narration of the mudallis 2. If he said “I heard” then it’s accepted, if not “like saying from” then it’s not accepted. If he’s mudallis and he says “from” then you know there’s a possibility of tadlees. Why scholars disliked tadlees? Scholars said that did tadlees at-taswiya on purpose, their hadith is rejected. 1. misleading people (illusion) – why would you do this? Anybody who did this fell from thiqa status. 2. Using possibility instead of certainty. – when you say you heard it from him, that’s clear cut, otherwise you’re making us to do more work. 3. Knowing that if people knew the sheikh, the people would not accept the hadith. Famous people of Tadlees: (ibn hajar divided people of tadlees into five levels, 1. the highest being those who only did it from a thiqa so that their hadith are accepted. The lowest who did it so much that their hadith are not accepted at all. The fourth are like people who you can accept if you have a verifying hadith. 1 – baqiyah ibn al waleed: “the hadith of baqiya are not pure so be careful when you narrate them.” Baqiya is like level 3. 2 – al waleed ibn muslim. He used to do both isnad and shuyookh. 3 - Al hassan is a famous who used to do tadlees. He used to say “from abu huraira” but he didn’t hear form him. Famous books by ibn hajar and ibn al-qayyum. By ibn hajar - Ta3reef al taqdees (informing the people of the right path) bi mirathin bimaasufeen at-tadlees. 3-25-06 Hadith mawdoo Definition: Linguistically, it means very low, also it means when you put something somewhere, in this case, like putting something on the Prophet (saw). Religiously, the lied narration that’s attributed to the Messenger. In kemali, page 66 “a report invented by a liar who has attributed it to the prophet.” The ruling, can we work from a mawdu hadith? No, of course not. No amount of them can support them. Also, you cannot narrate a hadith mawdu without telling the people that it is a forgery. (why would you do this? So that they know it and can avoid it) What is the evidence as to why we cannot relate a hadith mawdu? The hadith “whoever lies against me, let him reserve his seat in hellfire.” Means it’s a major sin. This is a threat because you are adding things to the religion and that’s like attributing things to the Prophet and God and you will deceive many people. When did hadith forgery being? It began with the assassination of Othman. People were making up hadith to support Ali, etc. How do you forge a hadith? Two ways. 1. They would take an authentic isnad and make a fake text to it. 2. Taking the words of other and adding a chain of narrators to it. Why forge a hadith? 1. political conflicts, especially the shia 2. Zandaqa – it means you claim you are muslim but your actions clearly show that you are not muslim. Unlike munafiq who look like they are muslims. Example. Hadith – “there is no Prophet after me.” If someone came and said “there is no Prophet after me except if Allah wills.” That means there is the possibility of another Prophet coming so that people can claim power. 3. bigotry to people or race. Like members of one madhab favoring their own. 4. Stories and tales. Giving credibility to a story or a tale. 5. Ignorance in doing good. People that have good intentions – like those who wanted people to read the Quran more so he invented a hadith for each sura. Example nuh ibn abi maryam invented 114 hadiths – one for each sura. 6. Pleasing kings and authority figures. Ghiath ibn ibrahim an-nakhaie saw califa imam al mahdi playing with a pigeon so he invented a hadith saying the Prophet recommended that just to please the calipha. 7. Gaining money. Like being in the marketplace and you want to sell your goods. Signs of forgery: In Isnad – 1. the narrator admits that he did it. 2. narrating from a sheikh that was never seen by the narrator. Ex. The jews came to the the calipha with a contract saying such and such land belonged to the jews and it was given during such and such battle. One of the signatories was sa’d ibn muad who died two years earlier in a different battle. 3. The narrator is accused of lying and no one else narrated the hadith. In Matn 1. Weakness of language – the Prophet was a very eloquent person. If it sounds like a twelve y/o person, it’s probably fake: 2. uselessness of the meaning. 3. Contradicting the Quran – hadith contradicts the Quran. 4. Contradicting Historical facts. The opinion of Karramiya: They are a deviant sect claimed that it’s allowed to lie and forge hadith. They say “we lie for him not against him!” 3-26-06 Examples of forged hadith: 1. hadeeth uoj ibn unuq. The story tellers forged this hadith. They said this man was during the time of nuh and he was so tall that the flood came to his waist and when he was hungry, he would take a whale and fry it under the sun. Interesting story, but they attributed to the Prophet (saw) unfortunately. 2. Hadeeth ufair – this is in usul al kafi (this is the bukhari of shia books). So the Prophet left behind a donkey named ufair and the donkey said “my father told me that his father told him that his father told him.. all the way to the donkey that was on nuh’s ship.. that nuh wiped on back and said from your offspring will be a donkey that the best human being will ride.” And then that donkey was given to Ali. That donkey was so saddened by the death of the Prophet that it committed suicide by jumping into a well. 3. hadeeth of the sunnah. The Prophet said “do not take my hadith unless you can verify it in the Quran. If it is not in the Quran, then don’t take it.” This hadith is fabricated. Even if we were to take it seriously, this hadith cannot be verified in the Quran, the Quran actually contradicts it. 4. The last Wednesday of the month. The Prophet said “every last Wednesday of the month is misfortune/curse so beware.” Book page 66. twelve pages about this topic. signs of forgery in matn and Isnad. Notes in book, page 79. 4-1-06 Ten Reasons to reject the hadith due to the narrator; five of them are due to memorization; five of them are due to trustworthiness Trustworthiness: 1. Lying 2. Accusing of lying – different from just lying, we’ll find out how later 3. Fasiq – someone who sins openly or someone who commits a major sin 4. Innovator 5. Unknown person – no reason to trust them. Memorization: 1. Excessive mistakes – if you give him 10 things, he’ll get 9 but miss one. If you tell him, first north then south then east then west, he’ll give them to you in backwards order or something 2. mismemorization 3. Heedlessness 4. Lots of illusion. – different from number 1. number 1 gets the stuff right with mistakes. This guy is delusional. 5. contradiction with Trusthworthies. We already spoke about the worst thing we could lie about which is to lie against the Prophet (saw). Now comes the second level which is someone who’s accused of lying. Hadiths that are fabricated are called maudu3. Some scholars say these aren’t even hadith since they’re not from the Prophet (saw). Al Hadeeth Al Matrook Root means tark, to leave something. Tareeka is like an eggshell, it’s abandoned. This is a very very very weak hadith. Hadith that includes one narrator or more that is accused of lying. Reasons for accusing someone of lying: Two: 1) he is the only one who narrates this hadith yet it contradicts the general rulings and well established verdicts of Sharia.(this is established through lots of study) 2) he lied in other things but not in the Prophetic tradition. (in hadith terminology, we only considered liars if we lie against the Prophet (saw) since people thought it would be easier to tell lesser lies). Sunan an-nasai. Ali ibn shamr  Jabir  abu tufail  ali & ammar  Mohd (saw). Ali&ammar are companions, abu tufail and jabir are fine, but ali ibn shamr… The Prophet (saw) said “eat dates mixed from ripe and yellow ones. It makes the Shaitan upset.” So ali ibn shamr is unknown, he’s not necessarily a liar. Al Munkar Very weak hadith and cannot be accepted. 1 – mawdou (fabricated) 2 – matrook (abandoned) 3 – munkar (rejected) Def: the hadith that’s narrated by a weak transmitter contradicting what a trustworthy transmitter narrated. (so two weaknesses, he’s weak to begin with, and also he’s contradicted a trustworthy). The opposite of munkar is Ma’ruf (well-known or famous). It refers to the thing the munkar contradicts – those hadiths narrated by trustworthies that the munkar contradictions are called ma’ruf. Similar to munkar, is called shadh, the odd hadiths that contradict good hadiths. The difference is that shadh hadiths are narrated by trustworthies and contradicts the other more reliable hadiths (mahfouth). So both shadh and munkar contradict stronger hadiths. Diff is that shadh is sahih to being with and munkar is from an untrusthworthy. So if we were to grade them, it’s like this. Munkar (30) vs. Ma’ruf (90). Shadh (85) vs. mahfouth (98). Ibn zukair  hisham  urwa ibn zubair  aisha  mohd (saw) said “the Prophet used to say qunut at this time and this time.” Ibn zukair is weak and his hadith is in contradiction of stronger hadiths about when the Prophet (saw) did qunut. Shadh - The odd hadith. What a trustworthy transmitter narrated contradicting what a group of trustworthy transmitters narrated. 4-02-06 Page. 132 Zidat athiqat. If you have a hadith that says a dua and a second hadith that has the dua plus a little addition, which dua do you take? Ex. The dua for adhan has an addition in baihaqi. 1 – accept the addition 2 – reject the addition 3 – accept with conditions Ex. When he mentioned the five qualities that no messenger was given before him, he mentioned that the whole world is a masjid and is a purification. There is an addition that says “soil” is purified. Which one do you take? Another example: wha’ts the best deed? To pray on time. Second narration: what deed is best – to pray at the beginning of the time. Ruling: the majority of scholars of Hadeeth accepted the additional phrase or word as long as it doesn’t contradict what others narrated. 3 types: 1 – we reject an addition that contradicts what others narrated 2 – we accept wwhat others narrated that doesn’t contradict. 3 – something nobody else has mentioned so it’s also accepted. Therefore, that means we take the longer dua. Al mudraj The added in the hadeeth. Two types: 1. Mudraj in matn – to add in the text what’s not from it 2. mudraj in Isnad – to change the isnad by adding a text to it. Two examples: - Thabit ibn musa az-zahid & sharik ibn abdallah al Qadi. – thabit was the student. Sharik was giving a hadith, after the isnad, he looked at thabit and praised thabit – “whoever prays tahajjud in the night, their face will glow” – thabit thought this was the hadith and recorded it as such. This is mudraj in Isnad. - Abu Hurairay. The Prophet said the glow of your limbs will reach as far as wudu reaches. Abu huraira added “whoever was able to extend his glowing, let him do it.” – abu huraira was simply encouraging people to extend their washing but his students thought it was from the hadith. This is mudraj in matn since it was added to the text. - sahih bukhari. Second hadith in bukhari is about wahi. The hadith says that the Prophet (saw) liked tahannaf, which is seclusion, and he used to xyz” – the phrase “which is seclusion” is simply aisha’s commentary, which is madraj in Isnad. All scholars rejected al-mudraj because it’s not hadith. How do we know? 95% of the time it happens, the scholars find out. They can just tell what the Prophet sounds like and stuff like that. Al maqloob The flipped hadith – example in sahih muslim. The right hand doesn’t know what the left hand has given. It’s flipped because the real hadith is that the left hand doesn’t know what the right hand has given. You only reject the flipped part. It could be shath or munkar – it is simply different from the majority. 4-8-06 The abrogated Hadith Hadith al-mansookh. Page. 127 = 7 page summary We will study abrogation more in depth in tafseer and usul al-fiqh. Linguistically, it means obliteration. If you are walking in the sand and the wind erases your footsteps, it’s called nasakh. Also, when the angels write, it says we used to write what you do, that also means nasakh. In religious studies, it means suspending a ruling by a later evidence. Sheikh says this definition in the book “suspending a ruling by a later ruling” is not quite right. Sheikh says that no ruling ever contradicts another ruling. Why do we have abrogation at all? If we believe Islam is perfect. Then there shouldn’t be any contradiction. When Islam came, did it abrogate all previous religions? No, the basics are the same sure – pray, don’t fornicate, don’t steal, etc. but in little thigns there are different. For example, in the time of Yusuf, it was allowed to prostrate yourself to someone else. Islam considered this an act of worship. Also, alcohol was revealed incrementally. When do we use abrogation. If you have two strong evidences and they contradict each other, what do you do? There are conditions for handling them: 1. they have to be the same level of strength. strong hadith “saying touching a foreign woman requires wudu” and you also have a weak hadith saying “touching a foreign woman does not require wudu. 2. they have to be really contradictory. If the hadiths can co-exist then they should. Example, one hadith makes something halal and a second hadith makes something haram in a specific condition. No abrogation. 3. You have to know the history. When something was revealed, etc. Four types of abrogation 1. Explicit statement from the Messenger (saw) 2. statement of a companion 3. knowledge of the history 4. Consensus. Examples of the four types of abrogation: 1. The prophet (saw) says something abrogating a previous ruling- Hadith “I forbade you from visiting the graves. So visit them for it reminds you with the hereafter.” . 2. A companion can describe what the Prophet (saw) did in the absence of an explicit statement. Ex. “The last of the two rulings that is known from the messenger (saw) is that wudu is not vitiated by consuming food that is changed by fire.” (the companions understood this is referring to the ruling of camel meat.” 3. history – a) hadith talq: “do we perform wudu if we touched our private part”? Prophet said “no it’s a part of your body.”. b) hadith Busra ibn safwan: “The Messenger (saw) said whoever touched his private part, let him perform wudu.” We know the first hadith came in the first year of hijrah and the second hadith came much later so we know. We should take the second one. 4. Ijma – The scholars can independently abrogate. The Prophet (saw) said “whoever drank alcohol, then lash him, if he did it a second time then lash him, if he did it a third time, then lash him but if he did it a fourth time, then kill him.” Everybody knows this is an authentic hadith but none of the scholars implemented this. They all said this ruling does not apply. We only have the disagreement of ibn hazm but his disagreement does not count. Book listing abrogated hadiths. Ibn shaheen D. 384 *** Must do this Reading from the book page 127. 4-9-06 Types of hadith according to the source (page. 155.) 1. Divine Hadith (qudsi) 2. Prophetic hadith. 3. Marfu’ 4. Marquf. The Divine Narrative What’s the difference between Quran and divine narrative? Hadith Qudsi is not the direct word of God. It is the inspiration of Allah into the Prophet’s words. The Quran is miraculous while the hadith qudsi is not necessarily miraculous. Can you pray with hadith qudsi? No. we do get some reward for saying hadith qudsi. What’s the verdict of the divine narrative? Depends on the isnad. Example: Abur dharr reported that the Prophet said that Allah said “my servants, I have made oppression unlawful for Me and unlawful for you, so do not commit opreesion against one another, my sevants, all of you are liable to err except one whom I guide on the right path, so seek right guidance from Me so that I should direct you.All of you are hungry except one whom I feed so beg food form Me so that I may give that to you, Oh my servants…” This is in sahih muslim. Go to sahihmuslim.com and search for “oh my servants” Sa’id said that when abu idris khaulini narrated this hadith he knelt upon his knees. Hadith Marfu’ (the elevated hadith. It’s from a companion, but we elevate it to a status we can take sharia from) four types: 1. Things he said. 2. Things he did. 3. Things done in his presence. It was done in the presence of the Messsenger (saw). 4. Description. Hadith Mawquf (the suspended hadith) Whatever is attributed to a companion of whether it’s a saying or an action or tacit approval. (no description because it will not add to anything. Example: what omar said “the example of one who avoids death is like a fox who has debt to pay to the earth and he tries to avoid paying she he runs and runs until he’s tired and he wants to enter his den so the earth asks him: my debt o fox! Then he runs again until he falls again and breaks his neck” This is in the tafseer of sura qaf, 9th book in ibn kathir. What’s the ruling on hadith mawquf? It is not an evidence of sharia. The companions are human. An action or a saying of the companion of a companion is okay. Three types of mawquf that have the ruling of marfu: 1. Saying of a companion without a possibility of ijtihad. (not from the israeeliat, has to be the kind of thing a companion wouldn’t make up stuff about. Like if the companion is talking about the throne of Allah.. it would have to come from the Prophet (saw). 2. Action of a companion where there’s no possibility of ijtihad. (like if you saw the way a companion prayed.. he wouldn’t do it from his own ijtihad) 3. Attributing the action or the saying to the time of the Messenger (saw). (this is just as good as saying the Prophet gave something a tacit approval since the wahi would have corrected anything a companion did wrong.) 4-15-06, 4-16-06 = test 4-22-06 Impugnment and validation page 80 in kamali. In order to rule a narrator if he’s reliable or not you have to have 2 things. 1) trusthworthiness - Islam - Puberty - Avoiding sins *these conditions are also for accepting testimony in court. Do we accept the hadith or testimony of a 5y/o? And by avoiding sins, we mean avoiding the major sins and not insisting on the minor sins. 2) Memorization (need this plus trusthworthy for being considered thiqa). Means avoiding five things: - we learned them previously in the reasons to reject someone’s hadiths. How do know trusthworthiness? Two ways: 1 – to become well known to everybody that he’s trusthworthy (i.e. great scholars – can anybody come today and check the trustworthiness of imam ahmad? Or perhaps when someone comes to ask about the narrator, people tell him that this person should not be asked about. Ex. A man came to imam ahmad and asked about ishaq ibn rahaway and imam ahmad said “he should not be asked about) 2 – to have two of the people of knowledge stating that he’s trustworthy. (some people say that one expert is enough, but some people say it should be two just like in witnessing). Is it permissible to say someone is a Liar or that his memory is weak? The Prophet (saw) said “do you know what is backbiting? We said no. he said “to mention your brother with something he doesn’t’ like.” How do we understand the exceptions to ghiba? Six exceptions: 1) oppression – like telling the judge something to avoid oppression and do justice. 2) Identification – ex. People were talking about someone and you don’t know who it is and you identify him as blind or black or something. Even if the person doesn’t like it. 3) The fasiq – the one who sins openly, you can tell people his sins. 4) Asking for fatwa – like if a wife asks the sheikh about the husband’s problem. Not backbiting. 5) Warning Muslims from the evil action. 6) Forbidding the evil – in regards to a judge. Asking a judge to redo Validation The levels of the narrators as follows: 1 – accepted beyond question. (like the great scholars of hadith) 2 – to repeat thiqa twice (like he is thiqatun thiqa) 3 – Thiqah (trustworthy and retentive) 4 – saduq (truthful – you didn’t say he is thiqa though.. you just said he’s pretty good) 5 – Saduq with some delusion. (means he makes some mistakes. Saduq makes some mistakes but this one makes more) 6 – maqbul (means he’s OK). Levels 1-3=sahih, 4&5=hasan, 6=daeef, but it’s the highest levels daeef and could easily be elevated to hasan li-ghayrihi. Impugnment The levels of the narrators as follows (from worst to best) 1 – liar (mawdu) 2 – accused of lying 3 – his hadeeth is abandoned, very weak 4 – weak 5 – Not Thiqah. (pretty close to maqbul) What if someone has two descriptions? One sheikh says he’s thiqa and another says he’s daeef. In regards to judgment, we have different people that their ruling is accepted and some of them are strict while others are lenient. Like, imam ahmed is almost perfect in being very fair. Ibn hibban is very strict – any scratch and he’ll consider him daeef. Yahya ibn naeem says a narrator is weak when he’s not really all that weak and is very strict. Imam bukhari is kind of soft. He wont say someone is a liar, he’ll just say he’s munkar al-hadith. So two cases where we have this scenario: 1 – there’s no contradiction: A. he’s thiqa but he’s daeef from this shaykh. B. he’s thiqa until he reached his age. (sometimes people’s books are burned, or they go senile, etc.) 2 – otherwise, we take the impugnment because the one who said he’s daeef said he saw something, while the one who said he’s thiqah is talking about things that are unseen. The ruling is accepted with two conditions: – the impugnment must be explained (a lot of sheikhs are too strict) – the scholar can’t be bigoted (like a lot of contemporaries of each other speak out against each other – people accused imam malik of lying. Even imam bukhari died abandoned and rejected) 4-23-06 Takhreej al hadeeth This is the fruit of hadith studies. You basically want to know where the hadith is found and whether it is authentic. Takhreej means linguistically to have two contradictory things – it also means deriving. In hadith terminology – it’s to refer the hadith to it’s place in the authentic resources with clarifying it’s degree whether it’s authentic or not when it’s needed. Before takhreej – before you look it up, you have to know these things:  is the companion of the hadith mentioned  is there an odd word in this hadith  does it talk about specific topics or general ones? Methods of Takhreej (5) 1. 2. 3. 4. 5. By knowing the narrator sahaba of the hadith from the companions by the beginning of the hadith by a distinctive word in the hadith by the subject of the hadith by the classification of the hadith – you can’t find mawdu in bukhari. First method – knowing the sahaba that narrated it. Obviously if the companion is not mentioned, you cannot use this method. If the companion is mentioned, there are 3 types of books: 1) masaneed - plural of musnad – a book that is compiled according to the narrators instead of chapters. So chapter 1, all the hadith of Ali (ra). - Musnad imam ahmad D.241 - Musnad al-humaidi D.219 2) Ma’jim - written according to the companions or places or shaykhs. - al-mu3jim al kabeer by tabarani. He compiled 3 books. Mu3jim kabeer, middle, sagheer. - The big one is compiled according to names of companions – this makes it similar to musnad imam ahmad. It’s organized alphabetically. 3) Books of atraf. - include a part or portion (taraf) of the hadith which can refer to the rest of it and then it mentions the chains of narrators of that hadith whether completely or according to specific books. - Tuhfat al ashraf al-mizzi D. 742. - Ithaf al maharah ibn hajar D.852. - Benefit of atraf is that you know 1) where to find it, 2) know how many chains of narrations 3) knowing # of hadith for each companion. - Disadvantage – imagine looking through musnad abu hurayra (5k hadiths), anas ibn malik, or jabar ibn abdallah Second Method Takhreej according to the beginning of the hadith. You have to first know what the beginning of the hadith was. Three writings of this type: 1) Books included the famous ahadith. 2) Books written according to alphabetical order. 3) Books as an index or key to another book. Third Method You can use this method when there’s a word that’s not very common. The famous book that was written according to this method (concordance of the odd words in 9 books of hadith written by orientalists of Holland) Fourth Method By subject of hadith: This is an advanced method and you need to know the subject of a hadith first to be able to know where to find it. Fifth method By looking at the status of the hadith, If it seems to be fabricated then you go to the books that mentioned the fabricated hadith. If it’s a divine narrative then you may find it in the books that compiled this type of hadiths. 4-29-06 Suyuti d.911 Jami3 al kabeer and jami3 as sagheer. He wanted to compiled the sunnah and avoid the daeef. Kinz al-3mal. - After suyuti came another another imam that compiled all the hadiths into an encyclopedia. Two volumes, 46k hadith, kinz al-3amaal, it organizes the hadiths by subject and tells you where to find them. Does not include the full chain, just has tiny lists of hadith. Musnad imam ahmad. 28k hadith. Compiled into 20 volumes and recently into 1 volume. Arranged by companion name, but how? First the 4 khulafa, then the 10 companions given the tidings of paradise. Then by rank, like early ones, etc. etc. ending with musnad of women narrators, which is easy unless it’s aisha. The disadvantage is that for companions like abu hurayra who narrated a lot, it’s hard to find a specific hadith. Books of Men Types of writings. (the books that deal with whether people are authentic.) -writing books about the status of men in regards to hadeeth started with questions posted from the students to the shuyukh. Ex. Abu dawood used to ask imam ahmad a lot of questions. - Books about the imams themselves. 7 different types of books about men: 1) books of companions - al istia’b fi ma’rifat al ashab. 3500 names. First attempt - usd al ghaba fi ma’rifat assahaba. 7554 names. By ibn al athir - al isaba fi ma’rifat as-sahaba. 12267 names – not just sahaba, sometimes ibn hajar mentions someone to say he is NOT a companion. By ibn hajar. D.800 something – this is miraculous that he compiled so many. When the Prophet (saw) died there were 100k but many of them just met the Prophet once and left, etc. 2) Books of generations - at-tabaqat al kubra by ibn sa’d D. 230. 8 volumes: 1- sirah. 2- ghazawat 3- people of badr 4- companions who didn’t witness badr but accepted Islam 5- successors of medina and the companions who lived in Mecca and Taif. 6- companions in kufa. (he also mentioned scholars like an-nakhaee, and abu hanifa here) 7- companions who lived in other countries and their successors and their followers. - Tathkirat al jufath ad-dhahabi D.748. He only mentions the names of scholars. He divided people to 21 levels (1176 biographies – why such a small number? He only mentions the serious hufadh). Three scholars came later and added to this book (the latest was suyuti) from the first to the tenth generation. 3) General books – talking about people generally, whether companions or otherwise. - Tarikh al kabeer, the grand history by imam al bukhari, 12345 people, whether they are weak, strong, or reliable. He was very fair, almost soft, so if someone is criticized 4) 5) 6) 7) by bukhari, he is probably weak, He started with the name Muhammad (those people are hard to find). - Impugnment and validation by ibn abi hatim D.327. has biographies, etc. Specific books – 1- Men of sahih. - al hidaya wal irshad – mentions the names of all the narrators in sahih al bukhari (if bukhari is authentic, all the narrators are considered authentic) - There’s another book for sahih muslim as wel. 2- Men of the Six books. - al kamal fi asma’ ar-rijal (perfection in naming the men) by ibn qudama abdul-ghani al maqdisi. Included all the names, it’s huge. - tahthib al kamal. By al mizzi – means polishing the kamal. (remember he has another great book also). Smaller than al kamal. - tahthib al tahthib by ibn hajar. Summary of the tahthib (12 volumes!) - Taqrib at-tathib by ibn hajar (it’s like one fat volume.) (hwo did they make these books smaller? Not by taking out names, just shortening the descriptions until finally, he’s weak bc of 1,2,3.) Books of Thiqat - athiqat imam al ijli. - Athiqat ibn hibba. Books of weak narrators - Adua’fa al kabir al bukhari - Adua’fa al as-saghir al bukhari - Adua’fa wal matroukoon an-nasai - Mizan al I’tidal fi naqd ar-rijal ad-dhahabi (the balanced scale of balancing the narrators – know this one!!!) Specific Places - tariakh Baghdad al khatib al Baghdadi D. 463. - Tarikh Damascus also (huge book) 04/30/06 Sunday Hadeeth How to study the isnaad? 1) Check the trustworthiness of the narrators. How do we check this? By the following: If the narrator is mentioned in Al-Bukhari or Muslim or not. They only narrate the trustworthy narrators. Is the narrator mentioned in one of the 6 hadeeth books or not? Do they refer to him by name or nick name? E.g. Azzuhri is his family name (Muhammad bin Muslim bin Shihaab Azzuhri). Ahmad bin Hambal (Hambal was his grandfather). Sufian Atthawri and Sufian bin Nuaim. Need to know who the person is referred to in his name. After we find the names and the level of each narrator, we perform the next check: Let’s say, we have 5 narrators who are thiqat (trustworthy and with excellent memory). Do we have to do anything else? We have to make sure the chain is connected from it’s beginning to it’s end. Sometimes it takes days to do Takhreej to one hadeeth. Example: [Annasai] Imam Annasai -> (1) Ismael Ibn Masood -> (2) Khalid bin Harith -> (3) Husain Al Muallim -> (4) Amr Ibn Shuaib -> (5) his Father Shuaib bin Muhammad -> (6) Abdullah bin Amr ibn al-Aas (Shuaib bin Muhammad’s grandfather), saying “When the messenger SAW conquered Mecca, he gave a sermon and said, It’s not permissible to give a woman something without the permission of her husband”. Start research from the bottom (at the compiler end), Imaam Annasai. Look at Ibn Hajar’s book Takhreeb Attharib (covered yesterday). Look for (1, lowest end of the chain after the compiler) Ismaeel Ibn Masood, Takhreeb says he is Thiqa, so OK. Then look for (2) Khaled ibn Harith in the same book, again, he is Thiqa (Thiqa Thabt, ie thiqa thiqa, so higher level than merely thiqa). Next one is (3) Hussain Al Muallim (Muallim means teacher). Verify what was his status and reputation as a teacher. Scholars said he is Thiqa but not a strong thiqa (It says in 1/175 “Thiqah with minimum delusion”). So Hussain’s Thiqa was of a lower level than Khalid’s thiqa. Since Hussain’s thiqa was of a lower level, we move to another book Al-Khulaasa (“Conclusion”), and verify the level of his thiqa. Al-Khulaasa said he is thiqa. Then we move to (4) Amr bin Shuaib. Takhreeb: 2/72: Sadouq. Al-Khaashif 2/232: “If he narrates from Thiqah then he’s Thiqah”. So there is some difference of opinion in the level of Thiqa of Amr bin Shuaib (Sadouq is of lower level than thiqa). 5) Shuaib bin Muhammad. Takhreeb 1/353: Sadouq (lower level than Thiqa), Al-Kashif: 2/13-14: Sadouq. 6) Abdullah bin Amr was a companion. Different scholars have different opinions because of these issues – some say he is thiqah, some say not so, so levels are different, and thus scholars take it differently. Sadouq according to Bukhari is not OK. Then we look at the text of the hadith to judge what’s its level. Here, text is good. So Hadith is Hasan but not Sahih (because Shuaib bin Muhammad said he heard hadeeth from his grandfather, but he didn’t actually hear some of them from his grandfather, thus granting him a status of Sadouq for some Hadeeths he said he narrated from his grandfather. By himself, when narrating from others he was thiqa). Other scholars said it is Sahih, because Sadouq is at the same level is Thiqa. This example would hardly be of any significance in America as people hardly go to this level of detail to determine the Hadith’s isnaad and text authenticity. But it is good to know as students of knowledge. 04/30/06 Sunday Hadeeth How to study the isnaad? 1) Check the trustworthiness of the narrators. How do we check this? By the following: If the narrator is mentioned in Al-Bukhari or Muslim or not. They only narrate the trustworthy narrators. Is the narrator mentioned in one of the 6 hadeeth books or not? Do they refer to him by name or nick name? E.g. Azzuhri is his family name (Muhammad bin Muslim bin Shihaab Azzuhri). Ahmad bin Hambal (Hambal was his grandfather). Sufian Atthawri and Sufian bin Nuaim. Need to know who the person is referred to in his name. After we find the names and the level of each narrator, we perform the next check: Let’s say, we have 5 narrators who are thiqat (trustworthy and with excellent memory). Do we have to do anything else? We have to make sure the chain is connected from it’s beginning to it’s end. Sometimes it takes days to do Takhreej to one hadeeth. Example: [Annasai] Imam Annasai -> (1) Ismael Ibn Masood -> (2) Khalid bin Harith -> (3) Husain Al Muallim -> (4) Amr Ibn Shuaib -> (5) his Father Shuaib bin Muhammad -> (6) Abdullah bin Amr ibn al-Aas (Shuaib bin Muhammad’s grandfather), saying “When the messenger SAW conquered Mecca, he gave a sermon and said, It’s not permissible to give a woman something without the permission of her husband”. Start research from the bottom (at the compiler end), Imaam Annasai. Look at Ibn Hajar’s book Takhreeb Attharib (covered yesterday). Look for (1, lowest end of the chain after the compiler) Ismaeel Ibn Masood, Takhreeb says he is Thiqa, so OK. Then look for (2) Khaled ibn Harith in the same book, again, he is Thiqa (Thiqa Thabt, ie thiqa thiqa, so higher level than merely thiqa). Next one is (3) Hussain Al Muallim (Muallim means teacher). Verify what was his status and reputation as a teacher. Scholars said he is Thiqa but not a strong thiqa (It says in 1/175 “Thiqah with minimum delusion”). So Hussain’s Thiqa was of a lower level than Khalid’s thiqa. Since Hussain’s thiqa was of a lower level, we move to another book Al-Khulaasa (“Conclusion”), and verify the level of his thiqa. Al-Khulaasa said he is thiqa. Then we move to (4) Amr bin Shuaib. Takhreeb: 2/72: Sadouq. Al-Khaashif 2/232: “If he narrates from Thiqah then he’s Thiqah”. So there is some difference of opinion in the level of Thiqa of Amr bin Shuaib (Sadouq is of lower level than thiqa). 5) Shuaib bin Muhammad. Takhreeb 1/353: Sadouq (lower level than Thiqa), Al-Kashif: 2/13-14: Sadouq. 6) Abdullah bin Amr was a companion. Different scholars have different opinions because of these issues – some say he is thiqah, some say not so, so levels are different, and thus scholars take it differently. Sadouq according to Bukhari is not OK. Then we look at the text of the hadith to judge what’s its level. Here, text is good. So Hadith is Hasan but not Sahih (because Shuaib bin Muhammad said he heard hadeeth from his grandfather, but he didn’t actually hear some of them from his grandfather, thus granting him a status of Sadouq for some Hadeeths he said he narrated from his grandfather. By himself, when narrating from others he was thiqa). Other scholars said it is Sahih, because Sadouq is at the same level is Thiqa. This example would hardly be of any significance in America as people hardly go to this level of detail to determine the Hadith’s isnaad and text authenticity. But it is good to know as students of knowledge. 05/06/06 Saturday Hadeeth Hadith Reception and Delivery (p 11 in book) Methods of Reception & Delivery : EIGHT 1) Sama’ direct hearing. Shaikh is reading from a book or memory and a student is listening (whether he is writing or not). This is the strongest method of delivery of Hadeeth. Delivery: When someone narrates, he says “I HEARD” or (Haddathana): “He told us”. 2) Recitation or Rehearsal: The student is reading to the sheikh. What’s the ruling of this type of reception? When the student says “I read it to my sheikh”, should we trust him? What if the shaikh didn’t hear. What if the student wrote extra. Example: Messenger SAW recited Quran and Gibriel listened. Three opinions – some scholars said it is stronger than (1), some said it is not acceptable, some said it is acceptable. Correct opinion depends on the case. Methods of delivery in this case: A) I read to him. B) He told us while reading. C) He told us (Akhbarana). 3) Ijaza: Permission. I give you permission to narrate from me Sahih Al Bukhari. FOUR types of the Ijazah. (a) Permission to a specific person for a specific thing. E.g. I give you Ijazah in the reciting Surah Kahf. (b) Permission to a specific person for a general thing. E.g a scholar has Ijazah in six books, so it is more general. (c) Permission to unspecific persons for a specific subject. E.g. all students are given permission to recite Sahih Bukhari. (d) Permission to unspecific persons with unspecific objects. E.g. I giver permission to everyone to narrate anything from one of the six books. It’s Ruling? (a),(b) are accepted. (c), (d) are rejected. Methods of Delivery: Anba’na (Shaikh gives permission to his student to narrate from a book or his book). Anba’ana could be used for all four types. Haddathana Ijazat (I heard us through an ijazah, through a permission). Akhbarana Ijazat (opposite: He told us through a permission). Memorize the words. 4) Munawala (Presentation). To hand your own narrations to the student. It could be combined with Ijazat or not. Delivery: He handed me (Nawalani) (Ajazali Munawala). Ruling? It is one of the strongest methods. Books are given to students indicating highest approval (to narrate from it). 5) Mukatabah (Correspondence): To write your own narrations or order someone to write for you. It could be combined with Ijazah or not. Delivery: Haddathana Kitabatan (I HEARD through his correspondence or writing….). Akhbarana Kitabatan (HE TOLD us through correspondence or writing…..). Ruling? Allowed to narrate unless not permitted to do so. 6) I’lam (Declaration): When the sheikh tells the student that he heard this hadeeth. Ruling? The sheikh has to specifically give permission to narrate. Delivery: A’lamani (He declared to me that ….). 7) Wisaya (Bequesting): Leaving instructions upon departure for traveling or upon death to transmit a book or narrations on his behalf. Ruling? The sheikh requests to give the hadith to others, so required to deliver. Delivery (see book): Haddathana (I heard), Akhbarana He told, Anba’ana. 8) Wijadah (Finding): To find a hadeeth with the handwriting of the sheikh which he didn’t hear from. Sheikh dies and leaves a collection of his books. Ruling? Can narrate it but the chain is Munqati (broken). I.e. permissible to narrate. Example: Some hadeeths in Musnad of Imam Ahmad are of this category (i.e. people narrated because they found the handwriting of their predecessors from whom they didn’t directly hear from). Also Haddathana Ijazat of Al-Bukhari (I heard from Bukhari….). Ijazah cannot be given by a sheikh on something that he doesn’t have. “Show mercy to the people on earth, the One in the heavens will show mercy to you” is an authentic hadith that can be narrated to others.