CLASSIFICATION OF HADITH: MAQBUL & MARDUD

• SAHIH• SAHIH LI DHATIHI• SAHIH LI GHAIRIHI

• HASAN• HASAN LI DHATIHI• HASAN LI GHAIRIHI

• DAIF

Concept of Authentic (sahih) Hadith

• Statement of Imam al-Shafi`i• Statement of Ibn Salah

– Hadith sahih as a hadith which has continuous isnad transmitted by and from the most just and accurate reporters from the beginning up to the end and the Hadith itself does not look strange and suffers from defection

• Statement of Imam al-Nawawi– Hadith sahih is a hadith which has continuous isnad and all the

transmitters were trustworthies who transmitted it in a very accurate manner and the hadith itself does not seem strange and suffer from any defectiveness

Definition of Hasan (Sound) Hadith

• “Hadith transmitted through an isnad, free from person who is suspected of lie, not shadhdh and has something to the same effect transmitted through another line of transmitters.”

» (al-Tirmidhi)

• “Hadith transmitted, in unambiguous manner, through an isnad consisting of known persons.”

» (al-Khattabi)

• The reporter is mastur (screened), a similar text is reported through another isnad, free of any shudhudh (irregularities)

» Ibn al-Salah

• The reporter is known to be truthful and reliable. (but is a degree less in his accuracy of hadith in comparison to the reporters of sahih hadith, free of any shudhudh (irregularities)

» Ibn al-Salah

Definition of Weak (Da`if) Hadith

•A hadith which fails to reach the status of hasan is da'if. Usually, a hadith becomes week due to lackness of criteria for sahih hadith.

•The smaller the number of defects, the less severe the weakness. The more the defects in number and severity, the closer the hadith will be to being maudu` (fabricated).

Division of Authentic Hadith

• Authentic by itself (sahih li dhatihi) – It has highest

characters of acceptance.

• Authentic because of others (sahih li ghairihi)– Reporter does not

have complete accuracy

– It is supported by other version

– ACCORDING TO THE RELIABILITY AND MEMORY OF THE REPORTERS.htm

Criteria Sahih

Li Dhatihi Li Ghairihi

Hasan

Li Dhatihi Li Ghairihi

Da`if

Continuity of the isnad (ittisal al-sanad)

Must Must Must Must

Obvious gaps

Hidden gaps

Integrity (`adalah) 100% 90% 90% 80% 80%

Accuracy (dabt) 100% 90% 90% 80% 80%

Disagreement Free (`adam al-mukhalafah)

100 % 100 % Any Amount

Hidden Defect Free (`adam al-`llah al-qadihah)

100 % 100 % Any Amount

Example : Sahih Li Dhatihi

Aا Aن AبG حAدDث IنL قAعIن AمAةA ب ل IسAم TنI DهL ب IدT الل Aا عAب Aن حAدDث LنI عLيدG عAنI مTحAمDدL ب Aس LنI Aى ب ي IحA Lك_ عAنI ي مAال

: TولTقA IنA وAقDاصG ي IقAمAةA ب اهLيمA عAنI عAل AرI Lب إ : TولTقA AرL ي Iب IمLن IخAطDابL عAلAى ال IنA ال مLعIت عTمAرA ب Aس

AمD ل AسAو LهI Aي DهT عAل DهL صAلDى الل سTولA الل Aت رIعLم Aس pلT Lك DمAا ل Lن DاتL , وAإ pي Lالن AعIمAالT ب DمAا األ AقTولT : إن ي LهD TهT إلAى الل ت AرIجLه IتA Aان AوAى فAمAنI ك امIرLئG مAا ن

LهL ول Tس Aى رAلL DهL وAإ TهT إلAى الل ت AرIجLهAف LهL ول Tس Aى رAلL وAإ GةA أ AرIام Iو

A TهAا أ TصLيب Aا ي Iي TهT إلAى دTن ت AرIجLه IتA Aان وAمAنI كIه. متفق Aي TهT إلAى مAا هAاجAرA إل ت AرIجLهAا فAهTجDو AزA Aت ي

عليه. ورواه أيضا غيرهما

Sahih Li Dhatihi : Actions are judged by intentions

• Al-Bukhari recorded on the authority of ‘Abdullah ibn Maslamah ibn Qa’nab who said, Malik related to us from Yahya ibn Sa’id from Muhammad ibn Ibrahim from ‘Alqamah ibn Waqqas reported that he heard ‘Umar ibn al-Khattab, on the minbar, said that he heard the Prophet, upon whom be peace, said, "Actions will be judged by intentions, and everyone will be recompensed according to what he intended. Whoever made the migration to Allah and His Prophet, then his migration is to Allah and His Prophet. Whoever's migration was for something of this world or for the purpose of marriage, then his migration was to what he migrated to." (al-Bukhari, Muslim and others)

Doubtful Things are to be Avoided

 

• IنAع TاءD AرLي� ك Aا زA Aن دDث Aي ح�L بA Aا أ Aن دDث Aي� ح�L IهAم�IدAان IرG ال TمAي� IنL ن IدL الل�DهL ب IنT عAب� Aا مTحAم�DدT ب Aن دDث Aح�

LهDا�لل� Aول Tس� Aر�� TتIعLم Aس��: Tول Tق�A Tه�T ي� م�LعIت Aس� Aال Aق�� Gير Lش�A Iن�L ب� انL ب Aم�Iع�� Lيp عAنI الن عIب Dا�لش� DنL هL إ Iي�A TذTن LلAى أ IهL إ AعAي ب Iص�L Lإ ا�نT ب Aم�Iع� وAى � الن Iه�A ولT � وAأ Tق�A DمA ي� ل Aس�Aو Lه Iي�A هT عAل Dى الل�Dل Aص� LاسDالن� IنLي�ر_ مLث�A AمTهTنD �ك AعIل LهAات_ الA ي Aب ت Iش�Tا م Aم�TهA Iن Aي pن_ �وAب Aي امA ب Aر Aح�I LنD ال pن_ وAإ� Aي لA ب AالAحI ال Aع Aق�Aو LاتAه�T ب عA ف�Lي� الش�� Aق�Aو IنAم�Aو Lه Lض� IرLعAو Lه�Lين�LدL A �ل أ AرI Aب ت Iاس�� Lات�AهT ب DقAى ال�ش�� فAمAنI ات DنL AالA وAإ عA �فLي�هL أ Aت� IرA نI ي�

A كT أ Lوش�T IحLمAى ي� و�IلA ال Aى ح�Aع� Iر Aي � ي�Lاع Dالر Aك� L ا�م Aر Aح�I فLي �الغAة¢ Iض�Tم Lد� Aس�AجI LنD فLي ال AالA وAإ هT أ Tم�LارAحAم� LهDى الل�AمLح� � DنL AالA وAإ Lك�Tلp مAل�LكG �حLم¢ى أ ل . TبIلAقI AالA و�AهLيA ال Tل��ه�T أ دT ك Aس�AجI دA �ال Aس�Aف IتAد� Aس�Aا فAذL Tل��هT وAإ دT ك Aس�AجI AحA ال ل Aص� IتAحA ل� Aا ص�AذL إ

رواه ا�لبخاري �ومسلم• “The halal is clear and the haram is clear. Between the two there are doubtful

matters concerning which people do not know whether they are halal or haram. One who avoids them in order to safeguard his religion and his honor is safe, while if someone engages in a part of them he may be doing something haram, like one who grazes his animals near the hima (the grounds reserved for animals belonging to the King which are out of bounds for others' animals); it is thus quite likely that some of his animals will stray into it. Truly, every king a hima, and the hima of Allah is what He has prohibited.”– Reported by al-Bukhari and Muslim.

Muslim’s Rights on Other Muslim

• Aال Aق� pيLاع AزIوA Iاأل IنAع AةAمA ل Aي س�L ب

A IنT أ و ب Tر Iم�Aا عA Aن دDث Aد_ ح� Dم�AحTا مA Aن دDث Aح�ا Aب�A AنD أ DبL أ ي Aس�TمI IنT ال عLيد�T ب Aي س�L ن Aر Aب� IخA الA أ Aق�� GابAه Lش�� TنI Lي اب ن Aر Aب� IخA أ Tه Dى الل�Dل Aص� Lه Dالل� Aول� Tس� Aر TتIعLم� Aس�: Aا�ل Aق� Tه Iن�Aع Tه Dالل� Aي Lض� Aر Aة Aر Iي� AرTه L م Aال Dد� الس� Aس_ رIمAخ L Lم ل� Iس�TمI L عAلAى ا�ل Lم ل Iس�TمI ق� �ال Aح� TولTق�A DمA �ي ل Aس�Aو� LهIي�A عAل TيتLم Iش��A ةT ا�ل��دDعIوAةL وAت Aاب�� AجL LزL وAإ ائ Aن�� Aج�I اعT ال Aب��p رLيضL � وAات Aم��I ادAةT �ال Aي�� LعAو

.LسLاطAعI ال رواه البخاري–

• Abu Hurairah reported that he heard the Messenger of Allah, peace be upon him, said: "A Muslim has five obligations to another Muslim: To greet another Muslim when you meet him; to visit him when he falls ill; when he dies, to attend his funeral; to respond when he invites you; and to say 'may Allah have mercy upon you' when he sneezes and says ' may Allah be praised '. (al-Bukhari)

Decoration of Home

• TيمLاه AرI Lب ارG وAإ DشA IنT ب Dى وAمTحAمDدT ب Aن IمTث IنT ال Aا مTحAمDدT ب Aن و حAدDثDى Aن IمTث IنT ال IنL حAمDادG قAالA اب Aى ب AحIي AارG جAمLيع¢ا عAنI ي IنT دLين ب

LنI AانA ب Aب AةT عAنI أ عIب Tا شA ن AرA ب IخA IنT حAمDادG أ Aى ب AحIي Lي ي Aن حAدDث

IنAع pيLعAخD اهLيمA الن AرI Lب IمLيp عAنI إ IفTقAي IلG ال AغIلLبA عAنI فTضAي تLيp صAلDى Dب عTودG عAنI الن IسAم LنI DهL ب IدL الل IقAمAةA عAنI عAب عAل

AانA فLي DةA مAنI ك ن AجI AدIخTلT ال DمA قAالA الA ي ل AسAو LهI Aي DهT عAل اللTحLب� جTلA ي Dالر DنL جTل_ إ Aر AالAق GرI Lب ةG مLنI ك DرAذ TالAقI LهL مLث Iب قAلDهA جAمLيل_ LنD الل Aة¢ قAالA إ ن AسAح TهT AعIل ¢ا وAن ن AسAح TهT AوIب TونA ث Aك AنI ي أ

.LاسD IحAقp وAغAمIطT الن AطAرT ال IرT ب Lب Iك IجAمAالA ال TحLب� ال ي رواه مسلم–

Decoration of Home

• ‘Abdullah ibn Mas’ud reported that the Prophet sallallahu ‘alaihi wa sallam said: “Anyone who has an atom of pride in his heart will not enter the Paradise”. A man then asked, 'What about the one who likes to wear a handsome robe and good shoes?' The Prophet (peace be on him) replied, 'Surely Allah is beautiful and loves beauty. Pride is to reject the truth and to view other people with contempt’– Recorded by Muslim

Example of Sahih Li Ghairihi : Teaching Kids About Prayer

• LدI IنT عAب AةT ب مAل IرAا حA ن AرA ب IخA IنT حTجIرG أ Aا عAلLي� ب Aن حAدDث

LهpمAع IنAي� عL هAن TجI ةA ال AرI ب Aس LنI LيعL ب ب Dالر LنI IعAزLيزL ب IدL ال عAبAة AرI ب Aس LنI LيعL ب ب Dالر LنI IمAلLكL ب LيهL عAنI جAدpهL ال ب

A عAنI أ : AالAق AمD ل AسAو LهI Aي DهT عAل DهL صAلDى الل سTولT الل Aر AالAق

TوهT LينA وAاضIرLب ن Lس LعI ب Aس AنI ةA اب AالDالص DيL pمTوا الصDب عAلGر IشAع AنI IهAا اب Aي عAل

رواه الترمذي•• pيL IجTهAن AدG ال IنL مAعIب ةA ب AرI ب Aس TيثLدAى حAيسLو عT Aب قAالA أ

حAدLيث_ حAسAن_ صAحLيح_

Example of Sahih Li Ghairihi : Teaching Kids About Prayer

• Al-Tirmidhi recorded on the authority of Ali ibn Hujr saying that Harmalah ibn Abd al-Aziz ibn al-Rabi ibn Sabrah al-Juhani from his uncle Abd al-Malik ibn al-Rabi ibn Sabrah from his father from his grandfather said: The Messenger of Allah (s.a.w) said “Teach your child the prayer when he / she is seven years old and beat him / her when reach ten years old

•Abd al-Malik ibn al-Rabi`»Saduq (al-Dhahabi)»Imam Muslim did not considered him

for the principle hadith (Ibn Hajar)

• IنAع TيلLعAم IسL Aا إ Aن دDث Aح DيLرT ك IشA Iي Lي ال AعIن G ي ام AشLه TنI Aا مTؤAمDلT ب Aن دDث Aح Aة AزIمAو حT Aب IنT دAاوTدA أ وDارT ب Aس AوTهAد وTاوAو دT Aب ةA قAالA أ AزIمAي حL ب

A وDارG أ AسفLي� AرI Lي� الصDي ن AزTمI LيهL عAنI جAدpهL قAالAال ب

A IبG عAنI أ عAي Tش LنI عAنI عAمIرLو ب• Lة AالDالصL TمI ب دAك AالIو

A وا أ TرTم AمD ل AسAو LهI Aي DهT عAل DهL صAلDى الل سTولT الل Aر AالAق Gر IشAع TاءA Iن Aب IهAا وAهTمI أ Aي TوهTمI عAل LينA وAاضIرLب ن Lس LعI ب Aس TاءA Iن Aب وAهTمI أ

LعLاجAضAمI AهTمI فLي ال Iن Aي قTوا ب pرAفAو• GارDو Aس TنI Lي دAاوTدT ب Aن دDث Aيع_ حL Aا وAك Aن دDث Aح Gب IرAح TنI IرT ب هAي Tا زA Aن دDث Aح

IوA IدAهT أ ادLمAهT عAب Aخ IمT AحAدTك وDجA أ Aا زAذL ادA وAإ AزAو TاهA AادLهL وAمAعIن ن IسL Lإ Lي� ب ن AزTمI ال

Tو دAاوTد Aب AةL قAالA أ Iب ك ةL وAفAوIقA الر� Dر LلAى مAا دTونA الس� IظTرI إ Aن هT فAالA ي Aير LجA أ

AالLسLي� هAذAا Tو دAاوTدA الطDي Aب IهT أ وAى عAن AرAو LهLم Iي اسLيع_ فL وAهLمA وAكفLي� AرI وDار_ الصDي Aس Aة AزIمAو حT Aب Aا أ Aن دDث Aح AالAقAف AيثLدAحI ال

رواه أبو داود–

• Command your children to pray when they are seven years old and beat because of it when they reach ten and separate among them their bed.– Sawwar Abu Hamzah

• Truthful but commiting mistakes (Ibn Hajar)

Example :Sahih Li Ghairihi ( فضل

(السواك• IنAع عنه الله رضي Aة AرI ي AرTه Lي ب

A أ IنAع TهD ن

A أ وسلم عليه الله صلى LهD الل LولTس Aر { : IمTهT ت IرAمA Aأل Lي مDت

T أ عAلAى Dق TشA أ IنA أ AالIوA ل AالAق } GوءTضTو pلT ك AعAم LاكAو pالسL ب

• . Tه AحDحAصAو Lي� ائ AسD وAالن TدAمIحA وAأ Lك_ مAال TهAج AرIخA أLيق¢ا . AعIل ت TخAارLي� Iب ال Tه AرA وAذAك AةAمI ي AزTخ TنI اب

Virtue of Siwak

• “Had it not been for fear of imposing hardship on my ummah, I would have ordered them to brush their teeth before every (obligatory) prayer.”

Most authentic isnad (asahhu al-asanid)

• An isnad in which all reporters were well known for their knowledge, accuracy, trustworthiness, and highly respected by Muslims.

• A hadith transmitted through such an isnad is undoubtedly authentic.

Examples :• Muhammad ibn Shihab al-Zuhri on the

authority of Salim ibn `Abdullah ibn `Umar on the authority of `Abdullah ibn `Umar.

• Muhammad ibn Sirin on the authority of `Abidah from `Ali

• Al-A`mash on the authority of Ibrahim from `Alqamah from `Abdullah ibn Mas`ud

• Al-Shafi`i from Malik on the authority Nafi` from `Abdullah ibn `Umar

Collections of Sahih Hadith

• Pioneer of Authentic Hadith Collection– Abu `Abdullah Muhammad ibn Isma`il ibn

Ibrahim ibn al-Mughirah al-Bukhari (194-256)• “Al-Jami` al-Sahih al-Mukhtasar al-Musnad min…..”“Collection of Authentic Hadith, Summarized

Musnad from Matters of the Prophet (pbuh), His Sunnah and Days”.

Incentive to Collect Sahih Hadith

• Ishaq ibn Rahwayh: – الله ” صلى الله رسول سنة يصحح مختصرا جمعتم لو

وسلم “عليه– “Would that one of you prepare a concise

and sound collection of the sunnah of the Prophet sallallahu ‘alaihi wa sallam”

• Inspiration:– Al-Bukhari saw himself driving off flies from

the sacred countenance of the Holy Prophet sallallahu ‘alaihi wa sallam with a whisk.

قال : • ، الدربندي محمد بن الحسن حدثنييقول : ، المفسر الفضل بن محمد سمعت

عبد : سمعت يقول ، الريحاني إسحاق أبا سمعتسمعت : يقول ، البخاري رساين بن الرحمن

صنفت : » يقول ، البخاري إسماعيل بن محمدمن « » خرجته سنة عشرة بست الصحاح كتابي

وبين بيني فيما حجة وجعلته حديث ألف ستمائةوجل « عز الله

الراوي • ألخالق الجامع البغدادي، 296: 4خطيب

• Al-Bukhari did not claim that what he left out were the spurious, nor that there were no authentic traditions outside his collection. On the contrary he said, "I only included in my book al-Jami` those that were authentic, and I left out many more authentic traditions than this to avoid unnecessary length." He had no intention of collecting all the authentic traditions. He only wanted to compile a manual of hadith, according to the wishes of his Shaikh Ishaq b. Rahwaih, and his function is quite clear from the title of his book al-Jami` al-Musnad al-Sahih al-Mukhtasar min umur Rasul Allah wa Sunanhi wa ayyamih. The word al-Mukhtasar, 'epitome', itself explains that al-Bukhari did not make any attempt at a comprehensive collection..

• Islamic Awareness

بن محمد مقولة بعضإسماعيل

من” • الصحيح يعنى الكتاب هذا أخرجت“. حديث ألف ستمائة زهاء

ما ”• إال الجامع كتابي في أدخلت مالحال الصحاح من وتركت صح

الطول.“إال ”• sحديثا الصحيح كتاب في وضعت ما

“. ركعتين وصليت ذلك قبل اغتسلت» : بغداد تاريخ البغدادي خطيب

• Imam al-Bukhari selected only a few authentic ahadith from his vast collection. However, he left out certain traditions, despite their authenticity, simply to avoid excessive length and repetition in his Al-Jami.

• If anything, the privilege to make such a gesture is highly complimentary to the authenticity of the Islamic traditions.

• “ I selected/published [the content of] this book - meaning the Sahih book - from about 600,000 hadiths/reports.“

• “I have not included in my book al-Jami` but what is authentic, and I left out among the authentic what I could not get hold of.”

»Abi Bakr Ahmad Ibn `Ali al-Khatib al-Baghdadi, Tarikh Baghdad Aw Madinah as-Salam, 1931 (1349 AH), Volume II, Maktabat al-Khanji, Cairo & Al-Maktabah al-`Arabiyyah, Baghdad and Matba'at as-S'adah near the State Department, Cairo, pp. 8-9.

Selected Statements of Bukhari

• This means that there was NOT 600,000 ahadith i.e seperate narrations of bodies of text.

• In the Science of Hadith the same text with ten chains of transmission is regarded not as one hadith but as ten hadith, despite the fact that the text attached to each chain is the same in every case.

• Professor Mustafa Al-Azami explains Now it is clear when traditionalists give enormous numbers for the traditions, they mean channels and sources of their transmission , and do not mean real numbers of hadith [3]

• The above quotation reflects Imam al-Bukhari's gallant honesty to admit that he was not able to collect each and every authentic tradition that existed in his day. Rather, his Al-Jami` is only a partial collection of authentic traditions, despite its massive volume.

• Furthermore, it should be clarified for the missionaries that the notion of a partial collection of authentic material is quite different from the notion of a partially authentic collection of material.

Concept of the Sound (Hasan) Hadith

• Muhammad ibn `Isa ibn Saura ibn Musa ibn al-Dahhaq al-Tirmidhi (209 –279H)

– The first who introduced the term hasan and other combination terms:

»Hasan Gharib»Hasan Sahih Gharib»Sahih Gharib»Hasan Sahih.

Nabia Abbott• ... the traditions of Muhammad as transmitted

by his Companions and their Successors were, as a rule, scrupulously scrutinised at each step of the transmission, and that the so called phenomenal growth of Tradition in the second and third centuries of Islam was not primarily growth of content, so far as the hadith of Muhammad and the hadith of the Companions are concerned, but represents largely the progressive increase in parallel and multiple chains of transmission

• Take a highly simplified example of one Companion narrating a single hadith from the Prophet to two students: these students themselves teaching that narration again to two pupils each and so on until we reach the time of al-Bukhari and his contemporaries. We will find that in al-Bukhari's generation at least 16 individuals will be hearing the hadith from their respective teachers. Because each individual chain of transmission counts as a separate hadith, what started out as a single narration transmitted by one Companion only, has evolved within a short period of time to 16 ahadith; an increase of 1600%. The true nature of affairs, however, being far greater, with a far greater number of Companions transmitting a far greater number of narrations to a far greater number of students. This then is the form in which proliferation took place, the dispersion of narrators and chains of transmission. Using the mathematical application of geometric progression, Nabia Abbott concludes:

• ... using geometric progression, we find that one to two thousand Companions and senior Successors transmitting two to five traditions each would bring us well within the range of the total number of traditions credited to the exhaustive collections of the third century. Once it is realised that the isnad did, indeed, initiate a chain reaction that resulted in an explosive increase in the number of traditions, the huge numbers that are credited to Ibn Hanbal, Muslim and Bukhari seem not so fantastic after all.

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ه� أ� م� zاسد�ه{ {ل}ى ج} ب} إ م�ه� ع�ط}ار{د| ن�س{ zال� اس ي�ق} ال� ابzن� ب}لzز� و} ي�ق} و}

Gharib: According al-Tirmidhi

• Hadith which is narrated from one chain only.

• Hadith which has an addition in the text, though it will be considered a sound tradition, if that addition is reported by a reliable reporter.

• Hadith which is narrated through various chains of transmitters but having within one of its chains an addition in the Sanad.

Hadith which is narrated from one

chain only.

• Tirmidhi mentions as an example a tradition from Hammad b. Salama from Abu 'Usharai on the authority of his father who enquired from the Prophet (S.A.W.) whether the slaughtering of an animal is confined to the gullet and throat. The Prophet (S.A.W.) replied that stabbing the thigh will also suffice.

د~ث}ن}ا • عzن| ح} د~ث}ن}ا م} ار{ي� ح} }نzص} zى األ ق� بzن� م�وس} ح} zد~ث}ن}ا إ{س ح}ول} الل~ه{ س� ر} أ}ن~ ر} ع� ع}نz ع}بzد{ الل~ه{ بzن{ ع�م} ال{ك| ع}نz ن}اف{ م}

zر{ م{نzط ك}اة} الzف{ ض} ز} ر} ل~م} ف} ل~ى الل~ه� ع}ل}يzه{ و}س} ص}ع{ير� ع}ل}ى ك�ل� اعsا م{نz ش} وz ص}

ر� أ} zم{ت zن}ا مsاع ان} ص} م}ض} ر}ل{م{ين} zم�سzال zث}ى م{نzن� وz أ

وz ع}بzد� ذ}ك}ر� أ}ر� أ} ح�

يح| – ح{ ن| ص} د{يث| ح}س} ر} ح} د{يث� ابzن{ ع�م} ى ح} }ب�و ع{يس} ال} أ ق}ل~ى الل~ه� ر} ع}نz الن~ب{ي� ص} ع� ع}نz ابzن{ ع�م} ال{ك| ع}نz ن}اف{ و}ى م} و}ر}

ل{م{ين} zم�سzال zيه{ م{ن اد} ف{ ز} }ي�وب} و} د{يث{ أ و} ح} zل~م} ن}ح ع}ل}يzه{ و}س}ل{م{ين} zم�سzال zيه{ م{ن ل}مz ي}ذzك�رz ف{ ع� و} د� ع}نz ن}اف{ اه� غ}يzر� و}اح{ و} ر} و}

{ذ}ا ك}ان} مz إ ه� ال} ب}عzض� ق} ذ}ا ف} ت}ل}ف} أ}هzل� الzع{لzم{ ف{ي ه} zاخ و}طzر{ ة} الzف{ د}ق} مz ص} د� ع}نzه� ين} ل}مz ي�ؤ} ل{م{ zر� م�سzل{ ع}ب{يد| غ}ي ج� ل{لر~

مz ي�ؤ}د�ي ه� ال} ب}عzض� د} و ق} م} zأ}ح ع{ي� و} اف{ ال{ك� و}الش~ وzل� م} و} ق} و}ه�ابzن{ وzل� الث~وzر{ي� و} و} ق} ل{م{ين} و}ه� zر} م�سzان�وا غ}ي{ك zن}إ مz و} ع}نzه�

ق} ح} zإ{س ك{ و} ب}ار} الzم�

Hadith which has an addition in the text, though it will be considered a sound

tradition, if that addition is reported by a reliable reporter.

• The example cited by Tirmidhi is a tradition narrated through the chain of Malik (d. 179 A.H.) from Nafi' (d. 117 A.H.) on the authority of Ibn 'Umar (d. 73 A.H.) who stated that the Prophet (S.A.W.) declared alms-giving at the end of Ramadan (month of fasting) obligatory upon every Muslim, male or female, whether a free person or slave from the Muslims. However, this tradition has also been narrated by Ayyub Sakhtiyani and 'Ubaid Allah b. 'Umar, without the addition "from the "Muslims", hence the above mentioned example due to the addition of "from the Muslims" in the text is classified as Gharib.

Hadith which is narrated through various chains of transmitters but having within one of its

chains an addition in the Sanad.

• According to Tirmidhi, these definitions prove that a Gharib Hadith, does not necessarily mean weak, but it might be Sahih or Hasan, as long as it comes through a single Sanad.

Scholars Views• Particle 'AW’ is omitted, hence, according to him the

Hadith will be Hasan or Sahih.» Ibn Hajar

• When a Hadith is reported with two Isnad (chains), one should be considered as Hasan and the other as Sahih.

» Ibn Salah

• Tirmidhi has coined a new term for a Hadith which is between Sahih and Hasan. When he (Tirmidhi) says Hasan Sahih, he implies that this Hadith is higher in rank than Hasan and lower than Sahih.

» Ibn Kathir

• Relationship between a Sahih and Hasan tradition is not that of antonyms, on the contrary they belong to the same category, although Hasan will be considered inferior to Sahih, therefore they can be combined.

» Ibn Daqiq al-'Id

• The last explanation is accepted by most of the traditionists.

Definitions of Hasan Hadith•“Hadith transmitted through an

isnad, free from person who is suspected of lie, not shadhdh and has something to the same effect transmitted through another line of transmitters.” (al-Tirmidhi)

•“Hadith transmitted, in unambiguous manner, through an isnad consisting of known persons.” (al-Khattabi)

Ibn al-Salah’s Definition• The reporter is

mastur (screened)• A similar text is

reported through another isnad.

• Free of any shudhudh (irregularities)

• The reporter is known to be truthful and reliable. (but is a degree less in his accuracy of hadith in comparison to the reporters of sahih hadith.

• Free of any shudhudh (irregularities)

حسن لذاته

• TنI Aا مTحAمDدT ب Aن IدAار_ حAدDث Tن ارG ب DشA IنT ب Aا مTحAمDدT ب Aن حAدDث AوبTقIعA IنT ي Lي مTوسAى ب Aن IمAةA حAدDث IنT عAث LدG اب ال Aخ

LهD IدA الل AنD عAب انA أ AسI Aي IنT ك DهL ب IدT الل Lي عAب Aن مIعLي� حAدDث Dالز DنA عTودG أ IسAم LنI DهL ب IدL الل هT عAنI عAب AرA ب Iخ

A دDادG أ Aش AنI بوIلAى

A DمA قAالA أ ل AسAو LهI Aي DهT عAل DهL صAلDى الل سTولA الل Aرة¢ AالAص DيAلAع IمTه TرA Iث ك

A AامAةL أ IقLي AوIمA ال Lي ي DاسL ب النوLي • TرAيب_ وLرAن_ غAسAيث_ حLدAا حAذAى هAيسLو عT Aب قAالA أ

IنAم AالAق TهD نA DمA أ ل AسAو LهI Aي DهT عAل Lيp صAلDى الل Dب عAنI الن

ا ر¢ IشAا عAهL IهL ب Aي DهT عAل ة¢ صAلDى الل AالAص DيAلAى عDلAصAاتG (الترمذي) ن AسAح Aر IشAا عAهL AهT ب AبA ل Aت وAك

Hasan Li Dhatihi : The Dearest Person to the

Prophet • Al-Tirmidhi recorded on the authority of Muhammad ibn

BashshÉr BundÉr who said, Muhammad ibn KhÉlid ibn ÑAthmah related to us on the authority of MËsÉ ibn YaÑqËb al-ZamÑÊ said that ÑAdullah ibn KaysÉn said that ÑAbdullah ibn ShaddÉd reported to him from ÑAbdullah

ibn MasÑËd said: “The Messenger of Allah (s.a.w) said the best person to me in the hereafter is the one who recite more ÎalÉt upon me

• Some of the transmitters in the isnad of this hadith were not possessing highest level of retentiveness. Muhammad ibn Khalid ibn ÑAthmah was charged with ÎadËq yukhti’ (truthful, committing mistakes). MËsÉ ibn YaÑqËb al-ZamÑÊ was also charged with ÎadËq sayyi’ al-ÍifÐ (truthfull, having bad memory). According to al-Tirmidhi this hadith is also gharÊb, meaning no other version of such hadith found in the collections of hadith. Thus the hadith is labeled as Íasan li dhatihi

حسن لذاته -----< صحيح لغيره

• GيدLع Aس TنI Aى ب AحIي Aا ي ن AرA ب IخA ارG أ DشA IنT ب Aا مTحAمDدT ب Aن حAدDث

AالAي قpدAج IنAي عL بA Lي أ Aن G حAدDث IنT حAكLيم AهIزT ب Aا ب ن AرA ب Iخ

A أ

TتIلTق AكDمT Aر� قAالA أ ب

A DهL مAنI أ سTولA الل Aا رA ي TتIلTق AالAق AكDم

T TمD مAنI قAالA أ قAالA قTلIتT ث AالAق IنAم DمT مDكA قAالA قTلIتT ث

T TمD مAنI قAالA أ ثAب AرIقA IاألAف Aب AرIقA Iاأل DمT AاكA ث Aب TمD أ قAالA وAفLي ث

Lي بA ةA وAأ AشL IنL عAمIرGو وAعAائ DهL ب IدL الل ةA وAعAب AرI ي AرTي هL ب

A Aاب عAنI أ Iب ال TنI AةA ب Tو مTعAاوLي Aب G هTوA أ IنT حAكLيم AهIزT ب Tو عLيسAى وAب Aب دAاءL قAالA أ IرDالدAةT فLي عIب Tش AمD Aل Aك ن_ وAقAدI ت AسAيث_ حLدAا حAذAهAي� وLرI ي AشTقI IدAةA ال ي Aح

IهT مAعIمAر_ وAى عAن AرAو LيثLدAحI AهIلL ال IدA أ ن Lة_ عAقL G وAهTوA ث IنL حAكLيم AهIزL ب بLةDمL Aئ Iاأل IنLم GدLاحAو TرI AمAةA وAغAي ل Aس TنI DوIرLي� وAحAمDادT ب وAالث

Hasan Li dhatihi Sahih li Ghairihi :The Best Person to be

Served • Al-Tirmidhi recorded on the authority of Muhammad ibn

Bashshar who said that Yahya ibn SaÑÊd, Bahz ibn ×akÊm related to us on the authority of his father from his grandfather (MuÑÉwiyah) who said: I asked, O Messenger of Allah! To whom I have to serve more? He replied, your mother. I asked, then whom? He replied, your mother. I asked then whom? He replied, your mother. I asked then whom? He replied your father, then the closest, the closest.

• Some of the transmitters in the isnad of this hadith were not possessing highest level of retentiveness. Bahz ibn ×akÊm was truthful (ÎadËq). Even some evaluators like ÑAlÊ ibn al-MadÊnÊ had considered him as a trustworthy (thiqah). No doubt in his qualification to transmit hadith. However evaluators like ShuÑbah ibn al-HajjÉj had some doubt about his retentiveness. Therefore, scholars like Imam al-Tirmidhi had labeled this hadith as Íasan li dhatihi.

د~ث}ن}ا ابzن� • د}ان{ي� ح} zم ء{ الzه} د� بzن� الzع}ال} م~ يzب� م�ح} }ب�و ك�ر} د~ث}ن}ا أ ح}ب{ي

اع{ ع}نz أ} عzق} ة} بzن{ الzق} ار} ب{يه{ ع}نz ع�م}{ يzل� ع}نz أ ف�ض}

ع}ة} zر ل| ي}ا ز� ج� ال} ر} ال} ق} ة} ق} يzر} ر} ب{ي ه�ع}نz أ}

ن{ zق� الن~اس{ ب{ح�س ول} الل~ه{ م}نz أ}ح} س� ر}م�ك} ث�م~

م�ك} ث�م~ أ�م�ك} ث�م~ أ�

ال} أ� ب}ة{ ق} zح الص�}دzن}اك} }دzن}اك} أ }ب�وك} ث�م~ أ يzب}ة} أ ب{ي ش}

}ب�و ب}كzر{ بzن� أ} د~ث}ن}ا أ ح} zع}ة} ع}ن zر ب{ي ز�

ة} ع}نz أ} م} بzر� ابzن{ ش� ة} و} ار} ر{يك| ع}نz ع�م} د~ث}ن}ا ش} ح}ل~م} ل~ى الل~ه� ع}ل}يzه{ و}س} ل| إ{ل}ى الن~ب{ي� ص} ج� اء} ر} ال} ج} ة} ق} يzر} ر} ب{ي ه�

أ}ب{يك} ل}ت�ن}ب~أ}ن~

{ أ ال} ن}ع}مz و} ق} اد} ف} ز} ر{ير� و} د{يث{ ج} ثzل{ ح} ذ}ك}ر} ب{م{ ف}ة} د� بzن� ط}لzح} م~ د~ث}ن}ا م�ح} ب}اب}ة� ح} د~ث}ن}ا ش} ات{م� ح} د� بzن� ح} م~ د~ث}ن{ي م�ح} ح}

يzب| د~ث}ن}ا و�ه} ب~ان� ح} د~ث}ن}ا ح} اش� ح} ر} د� بzن� خ{ م} zد~ث}ن{ي أ}ح ح و ح} zب� م}نzي د{يث{ و�ه} ن}اد{ ف{ي ح} zس} zذ}ا اإل ة} ب{ه} م} بzر� ا ع}نz ابzن{ ش� م} ه� ك{ال}

ن{ zن�ي ب{ح�س ق� م{ ي� الن~اس{ أ}ح}ة} أ} د{ بzن{ ط}لzح} م~ د{يث{ م�ح} }ب}ر� و}ف{ي ح} أ

ر{ير� (مسلم) د{يث{ ج} ثzل{ ح} ب}ة{ ث�م~ ذ}ك}ر} ب{م{ zح الص�

• ImÉm Muslim recorded on the authority of Abu Kuraib Muhammad ibn al-ÑAlÉ’ al-HamdÉnÊ who said, Ibn FuÌail related to us from his father from ÑUmÉrah ibn al-QaÑqÉÑ from Abu ZurÑah from

•Abu Hurairah said, a man said: O Messenger of Allah! Who is the right person to receive my sincere devotion. He replied your mother, then your mother, then your mother, then your father, then the closer, the closer to you.

• The status of this hadith is sahih li dhatihihi. It supports and upgrades the former version of the ÍadÊth to ÎaÍÊÍ li ghairihi.

لغيره -- < حسن ضعيف• GاثA ي Lغ TنI ب TصIفAح Aا Aن حAدDث GرIجTح TنI ب عAلLي� Aا Aن حAدDث

AالAق AرAمTع LنI اب IنAع AةD عAطLي IنAع LاجDجAحI ال IنAع AرIالظ�ه AمD ل AسAو LهI Aي عAل TهD الل صAلDى pيL Dب الن AعAم TتI Dي صAل

Tو Aب أ AالAق LنI Aي IعAت ك Aر AعIدAهAا وAب LنI Aي IعAت ك Aر LرAف Dالس فLيبLي

A أ TنI اب TاهAو Aر IدAقAو ن_ AسAح حAدLيث_ هAذAا عLيسAى AرAمTع LنI اب IنAع GعLافA وAن AةD عAطLي IنAع IلAى Aي ل

Weak Hasan li ghairihi : Prayer during Journey

• Ali ibn Hujr related to us on the authority of Hafs ibn Ghiyath from Hajjaj from `Atiyyah from Ibn `Umar who said: I prayed with the Prophet (s.a.w) in the journey the zuhr two rakaah and followed with another two rakaah.

• Hajjaj ibn Artah (truthful, making a lot mistake and diguise

• `Atiyyah ibn Sa`d ibn Junadah al-Ufi (same verdict with that of Hajjaj and he was a shi`i)

• DيLوفT Iك Lي ال AعIن Lي� ي IمTحAارLب IدG ال Aي IنT عTب Aا مTحAمDدT ب Aن حAدDث IنAى عAلI Aي Lي ل ب

A IنL أ G عAنI اب م LاشAه TنI Aا عAلLي� ب Aن حAدDثAرAمTع LنI AافLعG عAنI اب DةA وAن Lيp عAطLي Dب IتT مAعA الن Dي قAالA صAل

TتI Dي فAرL فAصAل DالسAو LرAضAحI DمA فLي ال ل AسAو LهI Aي DهT عAل صAلDى الل LنI Aي IعAت ك Aا رAهAدIعA Aع¢ا وAب ب Iر

A IحAضAرL الظ�هIرA أ مAعAهT فLي الAعIدAهAا IنL وAب Aي IعAت ك Aر AرIالظ�ه LرAف Dي السLف TهAعAم TتI Dي وAصAل¢ا Iئ ي Aا شAهAدIعA TصAلp ب AمI ي IنL وAل Aي IعAت ك Aر AرIصAعI IنL وAال Aي IعAت ك Aر

GاتAعA ك Aر Aث AالA وAاء¢ ث Aس LرAف DالسAو LرAضAحI IمAغIرLبA فLي ال وAال LارAهD IرT الن فAرL هLيA وLت Dي السLف AالAو LرAضAحI IقTصT فLي ال Aن الA ت

LنI Aي IعAت ك Aا رAهAدIعA Tو عLيسAى هAذAا حAدLيث_ حAسAن_ وAب Aب قAالA أ¢ا IلAى حAدLيث Aي Lي ل ب

A IنT أ وAى اب Aا رAم TولTقA مLعIت مTحAمDد¢ا ي Aس¢ا Iئ ي Aش TهI وLي عAن Iر

A AيD مLنI هAذAا وAالA أ Lل AعIجAبA إ أ

• Muhammad ibn Ubaid al-Maharibi related to us on the authority of Ali ibn Hashim from Ibn Abi Layla from `Atiyyah and Nafi` from Ibn `Umar who said: I had experience praying with the Prophet (s.a.w) both at home place (hadar) and in journey; I prayed with at home place the zuhr four (rakaah) and followed with another two rakaah. I prayed with him in the journey the zuhr two rakaah and followed with another two rakaah..

• Ibn Abi Layla prominent jurist but the hadith experts had charged him with weak memory

Disqualify for Upgradingال} • ل~م} ق} ل~ى الل~ه� ع}ل}يzه{ و}س} ن~ الن~ب{ي~ ص}

ة} أ} ذ�ور} zب{ي م}ح{ و}ع}نz أ

ة� الل~ه{ ، م} zح ط�ه� ر} وzس}أ} و}ان� الل~ه{ ، و} zت{ ر{ضzو}قzو~ل� ال

: } أ}د�ا ع{يف� ج{ ن}د� ض} ق�طzن{ي� ب{س} ه� الد~ار} ج} ر} zو� الل~ه{ { أ}خ zه� ع}ف ر� و}آخ{

د� : – م} zال} أ}ح د}ن{ي� " ، ق} ل{يد{ الzم} وب} بzن{ الzو} اي}ة{ " ي}عzق� }ن~ه� م{نz ر{و} أل{ائ{ي� ، ك}ه� الن~س} ت}ر} عzي}ن� ، و} ك}ان} م{نz الzك}ذ~اب{ين} الzك{ب}ار{ ، و}ك}ذ~ب}ه� ابzن� م{

اض{ي . ي الzق} و}اش{ ع{ ، ك}ذ}ا ف{ي ح} zو}ضzب~ان} إل}ى ال ب}ه� ابzن� ح{ ن}س} و}ل{ي� " – ي~ا الzب}ج} ك}ر{ يم� بzن� ز} اه{ ن}اد{ه{ " إبzر} zح{ أ}ن~ ف{ي إس zر و}ف{ي الش~

ه{ ، عzف{ ك�دsا ل{ض} ؤ} د�ا ) م� ن�ف� : ( ج{ ال} الzم�ص} ل{ذ}ا ق} م| ، و} ت~ه} و} م� و}ه�ل�ه� . zو د� ل}ه� ق} ه} zال� إن~ه� ي}ش د�ا ؛ و}ال} ي�ق} اب} ج{ ن}ا إعzر} zد~م و}ق}

ط{ ، • وzس}{ zو�ه� ، د�ون} األ zر} ن}ح د{يث{ ابzن{ ع�م} ذ{ي� م{نz ح} م{ zل{لت�ر و}

ا . sضzي{ ع{يف| أ و} ض} و}ه�و~ل} الzو}قzت{ •

و�ه� ذ}ك}ر} أ} zر} ن}ح د{يث{ ابzن{ ع�م} ذ{ي� م{نz ح} م{ zالت�ر و}يه{ " }ن~ ف{ ا ؛ أل{ sضzي{ ع{يف| أ و} ض} ط{ و}ه� وzس}

{ zه� د�ون} األ ر} و}آخ{لzن}ا ا ق� {ن~م} إ م{عzت ، و} ا س} يه{ م} ا ، و}ف{ sضzي{ ل{يد{ " أ وب} بzن} الzو} ي}عzق�

ود} ه� zم}شzال د} و} اه{ }ن~ الش~ دsا ؛ أل{ اه{ ح� ش} ال} ي}ص{ك}يzف} • يه{ : إن~ه� ك}ذ~اب| ، ف} ة� ف{ }ئ{م~ zال} األ ا م}نz ق} م} يه{ ل}ه� ف{

ودsا ل}ه� . ه� zا و}م}شsد اه{ ي}ك�ون� ش}

Concept of Weak (Da`if) Hadith

•A hadith which fails to reach the status of hasan is da'if. Usually, a hadith becomes week due to lack ness of criteria for sahih hadith. The smaller the number of defects, the less severe the weakness. The more the defects in number and severity, the closer the hadith will be to being maudu` (fabricated).

• TسT Tون ي Aا ن AرA ب IخA أ Iم_ ي AشTه Aا Aن حAدDث GدA ل IخAم TنI ب TاعAج Tش Aا Aن حAدDث

AعAمAج LابDطAخI ال AنI ب AرAمTع DنA أ Lن AسAحI ال IنAع GدI Aي عTب TنI ب IمTهA ل TصAلpي ي AانA فAك GبIعA ك LنI ب pيA Tب أ عAلAى AاسD الن

AاقLي Iب ال LفIصp الن فLي DالL إ IمLهL ب TتT AقIن ي AالAو Aة¢ Iل Aي ل AينLر IشLع LهL Iت Aي ب فLي فAصAلDى AفDلAخA ت TرLاخAو

A Iاأل Tر IشAعI ال IتA Aان ك LذAا فAإAدTل� ي وAهAذAا دAاوTد Tو Aب أ AالAق ØيA Tب أ AقA Aب أ AونT AقTول ي Tوا Aان فAك

Gء Iي AشL ب AسI Aي ل LوتT IقTن ال فLي AرL ذTك DذLي ال DنA أ عAلAى ÙيA Tب أ LيثLدAح LفIعAض عAلAى Lن DالTدA ي LانA IحAدLيث ال LانAذAهAو

LرI IوLت ال فLي AتA قAن AمD ل AسAو LهI Aي عAل TهD الل صAلDى DيL Dب الن DنA أ

Weak Hadith : Qunut in Tarawih Prayer• Abu Dawud recorded on the authority of

ShujÉÑ ibn Makhlad who related from Hushaim on the authority of Yunus ibn ÑUbaid from al-Hasan who said: “ ÑUmar ibn al-KhaÏÏab had gathered the people (for the tarÉwÊÍ prayer) under the leadership of Ubay ibn KaÑb. He prayed with them for twenty nights without reciting qunËt. However for rest of the night he had done so ……….”

•  An isnÉd investigation of this ÍadÊth shows a gap between al-Hasan and ÑUmar. Hasan born in year 21H and Umar died in year 24H. It is impossible for Hasan, who was only three years old, to had heard ÍadÊth from Umar. ( Abu Dawud, Sunan, v.2, p.65.)

Example of Weak Hadith : Umrah is not Obligatory

حدثنا محمد بن عبد األعلى الصنعاني حدثنا عمر •عن محمد بن المنكدر عن بن علي عن الحجاج

سئل عنالله عليه وسلم أن النبي صلى جابر هي قال ال وأن تعتمروا هو أفضل أواجبة العمرة

• Al-Tirmidhi recorded on the authority of Muhammad ibn `Abd al-AÑlÉ al-ØanÑÉnÊ who said, ÑUmar ibn ÑAlÊ related to us from al-HajjÉj from Muhammad ibn al-Munkadir from JÉbir said that the Prophet (s.a.w) was asked about the Ñumrah. Is it obligatory? He said, no, it is preferable to do it.

• This hadith is charged with weakness due to the transmitter, al-HajjÉj ibn ArÏÉh. He was a jurist, ÎadËq (truthfull), kathÊr al-khaÏa’ (commit a lot of mistakes, and known to a mudallis (disguised)

Legitimacy of Weak Hadith

• Absolutely acceptable• Absolutely rejectable• Conditionally acceptable

Absolutely acceptable• Ahmad ibn Hanbal, Abu Dawud

– Da`if Hadith is stronger (better) than the views of the people."

Conditionally acceptable

• Ali al-Qari, Ibn al-Salah, al-Nawawi, Ibn Hajar al-Haytami and Ibn Sayyid al-Nas.– In fada’il al-a`mal – The hadith should not be in the category of

the weakest hadith (shadid al-da` f).– The hadith must be in conformity with the

Qur’anic spirit and authentic hadith.– One should not rely concretely on its

rewarding contents when he performed what is due.

Absolutely rejectable• Majority:

– Yahya ibn Ma`in, Bukhari, Muslim, Abu Zakariyya al-Nisaburi, Abu Zur`ah, Ibn Hibban, Abu Sulayman al-Khattabi, Ibn Hazm, Ibn Taymiyyah, al-Shawkani, Ahmad Shakir, etc.

Fabrication of Hadith

Al-MawÌË`

• Definition• Historical Background• Intended and Unintended reasons• Symptoms / HOW TO DETECT • Compilations Works

Concept of False (Mawdu`) Hadith

• A text, which goes against the established norms of the Prophet's sayings (may Allah bless him and grant him peace), or a statement attributed by a liar to the Prophet Muhammad.

• ACCORDING TO THE RELIABILITY AND MEMORY OF THE REPORTERS.htm

د~ث}ن}ا • ب~اح{ ح} د� بzن� الص~ م~ ر� م�ح} عzف} }ب�و ج} د~ث}ن}ا أ ح} zو}ل{ ع}ن zح{ zم� األ ي~اء} ع}نz ع}اص{ ك}ر{ ع{يل� بzن� ز} م} zإ{س

zأ}ل�ون} ع}ن zي}ك�ون�وا ي}س zال} ل}م ير{ين} ق} ابzن{ س{وا ل}ن}ا م� ال�وا س} تzن}ة� ق} ع}تz الzف{ ا و}ق} ل}م~ ن}اد{ ف} zس} zاإل

ذ� ي�ؤzخ} ن~ة{ ف} ي�نzظ}ر� إ{ل}ى أ}هzل{ الس� ال}ك�مz ف} ر{ج}ذ� ال} ي�ؤzخ} ي�نzظ}ر� إ{ل}ى أ}هzل{ الzب{د}ع{ ف} مz و} د{يث�ه� ح}

zم د{يث�ه� ح}رواه مسلم والترمذي•

Muhammad ibn Sirin (d.110H):

“They did not ask about the authority (isnad), but when civil war (fitnah) arose they said ‘Name to us your men; those who belong to Ahl al-Sunnah, their hadith were accepted and those who were innovators their hadith were neglected.”

حدثني أحمد بن قاسم قال: حدثني أبي قاسم بن •محمد بن قاسم قال: حدثني جدي قاسم بن أصبغ

قال: حدثنا إسحاق بن الحسن الحربي، ثنا زكريا بن عدي، ثنا علي بن مسهر عن صالح بن حيان

عن أبي بريدة عن أبيه قال: كان حي من بني ليث على ميلين من المدينة، قال فجاءهم رجل وعليه

حلة، فقال إن رسول الله (ص) كساني هذه الحلة، وأمرني أن أحكم في دمائكم وأموالكم بما

أرى قال: وقد كان خطب منهم امرأة في الجاهلية فلم يزوجوه، فانطلق حتى نزل على تلك المرأة، فأرسلوا إلى النبي (ص) فقال: كذب عدو

الله ثم أرسل رجال فقال: إن وجدته حيا - وال أراك تجده - فاضرب عنقه، وإن وجدته ميتا

فاحرقه بالنار.األحكام : « حزم 203: 2ابن

وحدثنا فهد ، حدثنا الحماني ، حدثنا علي ، عن •صالح ، عن عبد الله بن بريدة ، عن أبيه ، قال : جاء رجل إلى قوم في جانب المدينة فقال : إن رسول

الله صلى الله عليه وسلم أمرني أن أحكم برأيي فيكم في كذا ، وفي كذا وقد كان خطب امرأة

منهم في الجاهلية فأبوا أن يزوجوه فذهب حتى نزل على المرأة فبعث القوم إلى النبي عليه

السالم فقال : » كذب عدو الله « ثم أرسل رجال فقال : » إن أنت وجدته حيا فاضرب عنقه وما

أراك تجده حيا ، وإن وجدته ميتا فحرقه « فانطلق الرجل فوجده قد لدغ فمات فحرقه فعند ذلك قال

النبي صلى الله عليه وسلم » من كذب علي متعمدا فليتبوأ مقعده من النار « فكان فيما روينا

ذكر السبيل الذي كان عنده قوله : » من كذب علي متعمدا فليتبوأ مقعده من النار « وقد روى هذا

القول عن رسول الله صلى الله عليه وسلم غير واحد من أصحابه منهم عمر بن الخطاب رضي الله

عنه396ص1مشكل اآلثار للطحاوي ج«

Examplesمن أراد أن ينظر إلى آدم في علمه، وإلى •

نوح في فهمه، وإلى إبراهيم في حلمه، وإلى يحيى بن زكريا في زهده، وإلى

موسى بن عمران في بطشه؛ فلينظر إلى علي بن أبي طالب

• Who ever wants to see the excellence of Adam’s knowledge, Nuh’s understanding, Ibrahim’s politeness, Yahya ibn Zakariya’s asceticism, and Musa ibn ÑImrÉn’s courageous, look at ÑAlÊ ibn AbÊ ÙÉlib.

– Sisilah Ahadith al-ÌaÑÊfah No: 4903

ج 20ص 1المجموعالعلم • طلب الله رحمه الشافعي وقال

ليس * وقال النافلة صالة من افضلالعلم * طلب من أفضل الفرائض بعد

ومن بالعلم فعليه الدنيا اراد من وقالبالعلم * فعليه اآلخرة اراد

31 ص 1مغني المحتاج جب� • ي} الل~ه� ت}ع}ال}ى ع}نzه� : م}نz ال} ي�ح{ ض{ ع{ي� ر} اف{ ال} الش~ و}ق}

ة| و}ال} عzر{ف} ب}يzن}ه� م} ال} ي}ك�نz ب}يzن}ك} و} يه{ ، ف} يzر} ف{ الzع{لzم} ال} خ}ال} : ائ{ر{ ، و}ق} ب}اح� الzب}ص} zل�وب{ و}م{ص ي}اة� الzق� إ{ن~ه� ح} ة| ف} د}اق} ص}ال} : ل}يzس} ل}ة{ ، و}ق} ة{ الن~اف{ ال} ل� م{نz ص} ط}ل}ب� الzع{لzم{ أ}فzض}

ل� م{نz ط}ل}ب{ الzع{لzم{ ، ي}د�ل� ل{ذ}ل{ك} ائ{ض{ أ}فzض} ر} ب}عzد} الzف}ت�مz ب{ر{ي}اض{ zر ر} ل~م} : } إذ}ا م} ل~ى الل~ه� ع}ل}يzه{ و}س} ل�ه� ص} zو ق}

ن~ة{ ا ر{ي}اض� الzج} ول} الل~ه{ و}م} س� ال�وا ي}ا ر} ت}ع�وا ، ق} zار ن~ة{ ف} الzج}ال{س� الذ�كzر{ ج} ال} ع}ط}اء| : م} ل}ق� الذ�كzر{ { ق} ال} : ح{ ؟ ق}ت}ب{يع� ت}ر{ي و} zف} ت}شzام{ ك}ي ر} الzح} ل{ و} ال} ال{س� الzح} ج} ه{ي} م}

ب}اه� ذ}ل{ك} . zأ}ش ج� و} ت}ح� ت�ط}ل�ق� و} ت}نzك{ح� و} وم� و} ت}ص� ل�ي و} ت�ص} و}اد} • ر}

ع}ل}يzه{ ب{الzع{لzم{ ، و}م}نz أ} اد} الد�نzي}ا ف} ر}ال} : م}نz أ} و}ق}

ت}اج� إل}يzه{ ف{ي ك�ل� zإ{ن~ه� ي}ح يz : ف}ع}ل}يzه{ ب{الzع{لzم{ : أ} ة} ف} ر} خ{ zاآل

ا م} نzه� م{

إذا رأيتم معاوية على منبري •فاقتلوه

•If you MuÑÉwiyah on my minbar kill him.

»Silsilah Ahadith al-ÌaÑÊfah No: 4930

من قرأ سورة الواقعة كل ليلة لم تصبه •فاقة أبدا، و من قرأ كل ليلة ال أقسم بيوم القيامة لقي الله يوم القيامة و

وجهه في صورة القمر ليلة البدر•  Who ever recites sËrah al-waqiÑah

every night he will face not any difficulty for ever, and who ever recites every night sËrah al-qiyÉmah he will meet the Almighty Allah in the hereafter while his face shines like the moon.

»Silsilah Ahadith al-ÌaÑÊfah No: 290

Classification of Maudu`

• Intentional:– hadith maudu`

• Unintentional:– hadith batil.

Intentional Fabrication

• Apostasy (murtaddin)• Enemies (zanadiqah): Hidden

(Hypocrites) / Obvious (Infidels)• ignorant ascetics (al-juhala’ min

zuhhad) • Storytellers (Qussas) • Fanatics (muta`assibun)

• political differences; • Factions based on issues of

creed; • prejudice in favour of town, race

or a particular imam; • inventions for personal motives;

Unintentional Fabrication

• Providing a new isnad to a well known text for the sake of novelty, so that they might become a focus for learning.

• “seek knowledge even though it is in China”

• Converting the mawquf and maqtu` to marfu`.

• Proverbs turned into ahadith• "Israelite traditions" wrongly attributed to

the Prophet • Carelessness

• "I have not seen more falsehood in anyone than in those who have a reputation for goodness." (Yahya ibn Sa`id al-Qattan)

HOW TO DETECT

• Hadith contains an exaggerated statement that the Prophet could not have made.

• “When one pronounces 'La ilaha ill Allah' God creates from this sentence a bird with

seventy thousand tongues.”

• Contradicts to a well known Sunnah of the Prophet (s.a.w).

• " لعل قال الحديث السبت يوم التربة الله خلقوقال يحيى أبي بن إبراهيم من سمعه إسماعيل " " األحبار كعب قول من أنه الصواب البخاريوقالوا الحفاظ من وغيره البيهقي ضعفه وكذاخلق الله أن من القرآن ظاهر خالف هو

أخرجه والحديث أيام ستة في واألرض السمواتصحيحه في مسلم

• Ridiculous kind of attribution. • Attribution of a statement to the Prophet

which was supposed to have been made in the presence of a thousand Companions but all of them supposedly concealed it. The statement has no resemblance to other statements of the Prophet.

• Sounds like the saying of mystics or medical practitioners.

Contradicts the clear and obviousmeanings of the Qur’anic verse.

– Inadequate in its style.– Contradict the historical information

• When `Umar ibn al-Khattab decided to expel the Jews from Khaibar, some Jewish dignitaries brought a document to him apparently proving that the Prophet (s.a.w) had intended that they stay there by exempting them from the jizyah (tax on non-Muslims under the Muslim Government). The document carried the witness of two Companions, Sa`d ibn Mu`adh and Mu`awiyah ibn Abi Sufyan. `Umar rejected the document outright, knowing that it was fabricated because the conquest of Khaibar took place in 6 AH, whereas Sa`d ibn Mu`adh died in 3AH just after the Battle of the Trench (khandaq), and Mu`awiyah embraced Islam in 8 AH, after the conquest of Makkah.

Cross references to detect the fault.

Abu `Umara al-Marwazi says that Abu `Isma was asked, "Where did you get from `Ikrima from Ibn `Abbas hadith about the excellence of the Qur’an surah by surah, while `lkrima’s students do not

possess this?" He replied, "I saw that people had turned away from the reciting and learning the

Qur’an. They engaged in the jurisprudence (fiqh) of Imam Abu Hanifah and the Maghazi book of

Muhammad ibn Ishaq. Thus, I forged these hadith seeking reward in the next world."

Confession of the Fabricators.

1. Muhammad ibn Sa`id al-Maslub. He used to say, "It is not wrong to fabricate an isnad for a sound statement."

2. `Abd al-Karim Abu al-Auja. He admitted that he had fabricated four thousand hadith declaring lawful the prohibited and vice-versa. (killed and crucified by Muhammad b. Sulaiman b. ‘Ali, governor of Basrah, )

• Maudu Hadith are also recognized by external evidence related to a discrepancy found in the dates or times of a particular incident.

» al-Nawawi, Taqrib, 1:275

• For example, when the second caliph, Umar b. Al-Khattab decided to expel the Jews from Khaibar, some Jewish dignitaries brought a document to Umar apparently proving that the Prophet had intended that they stay there by exempting them from the jizyah (tax on non-Muslims under the rule of Muslims); the document carried the witness of two Companions, Sa’d b. Mu’adh and Mu’awiyah b. Abi Sufyan .

• Umar rejected the document outright, knowing that it was fabricated because the conquest of Khaibar took place in 6 AH, whereas Sa’d b. Mu’adh died in 3 AH just after the Battle of the Trench, and Mu’awiyah embraced Islam in 8 AH, after the conquest of Makkah!.

Collections of mawdu` hadith

• 1. Al-Maudu`at by Ibn al-Jauzi.• 2. Kitab al-Abatil by Husain ibn

Ibrahim al-Jauzaqani (d. 543).• 3. Al-La'ali al-Masnu'ah fi al-Hadith al-

Maudu'ah by al-Suyuti.• 4. Al-Maudu'at by`Ali al-Qari.• 5. Al-Fawa’id al-Majmu`ah Fi al-Hadith

al-Maudu`ah, by al-Shawkani

Week Eleven:Textual Studies

Classification of Text (Matn)

Principles of Text Evaluation

Variant Readings in the Text

Classification of Text (Matn)

Classification of ÍadÊth based on its origin

Classification of Text

• Qudsi• Text attributed to the Almighty Allah through the

authority of the Prophet Muhammad (s.a.w).

• Marfu`• Text attributed to the Prophet Muhammad

sallallahu ‘alaihi wasallam

• Mawquf• Text attributed to the companions

• Maqtu`• Text attributed to the tabi`un and the subsequent

successors

» Establishing such distinctions was essential due to the fact that the qudsi and marfu` are the only authority texts for legal practice, next to the Qur’an.

Example: Mawquf

أبو أسامة عن سفيان عن أبي المحجل عن •قال أبو ابن عمران بن حطان عن أبيه قال :

: الصاحب الصالح خير من الوحدة ، ذروالوحدة خير من صاحب السوء ، ومملي

الخير خير من الساكت ، والساكت خير من مملي الشر ....................8مصنف ابن أبي شيبة ج «

• : AالAرضي الله عنهما ق AرAمTع LنI DهL صلى الله عليه عAنI اب سTولT الل Aر AالAقIحTوتT , وسلم ادT وAال AرAجI AانL : فAال Aت Iت IمAي مDا ال

A AانL وAدAمAانL . فAأ Aت Iت Aا مAي Aن TحLلDتI ل } أ} TدL Aب Iك مDا الدDمAانL : فAالطpحAالT وAال

A وAأIنT مAاجAهI , وAفLيهL ضAعIف_ « AحIمAدT , وAاب جAهT أ AرIخA وAاهT أ Aر TهD Aن Lأل TنI حIمAنL ب Dالر TدI عAب

LدI ي Aر_زA Iك TهT مTن دLيث Aح : TدAمIحA IنL عTمAرA قAالA أ LيهL , عAنI " اب بA AمA عAنI أ ل Iس

A IنL أ ب» AتA Aب LذAا ث G " , وAإ Lم ات Aو حT Aب عAةA " " وAأ Iر Tو زT Aب AمAا قAالA " أ DهT مAوIقTوف_ , ك ن

A وAصAحD أAذAا Aا ك Aن TحLلD ل Lيp : أ اب AحDالص AلIوAق DنA Lأل ; LوعTف IرAمI IمT ال AهT حTك DهT مAوIقTوف_ " فAل ن

A أTاجAجL ت Iح Lاال LهL Lم� ب Aت Aا فAي TهLين Aا وAن ن IرLمT LهL : أ IلT قAوIل AذAا , مLث Aا ك Iن Aي مA عAل TرAحAو

(أخبرنا) أبو عبد الله الحافظ وأبو الحسن علي بن محمد السبيعي في •آخرين قالوا انا أبو العباس محمد بن يعقوب انا الربيع بن سليمان ثنا

عبد الله بن عمر عن زيد بن أسلم عن سليمان بن باللابن وهب ثنا احلت لنا ميتتان ودمان الجراد والحيتان والكبد والطحال.انه قال

، هذا اسناد صحيح254 ص 1رواه البيهقي ج «

HOW TO DIFFERENCIATE:Gathering all the

Relevant Narrations

Example: Maqtu

يzد ع}نz ع}ط}اء بzن • اد بzن ز} م~ و}ى ح} ر}ائ{ب أ}ن~ ل الس~ عzق{ ع}بzد الل~ه بzن م}

ن ر� ل بzن م�ق} ج� ة{ ر} ن}از} �ت{ي} ب{ج{ أل ث�م~ ج� ل~ى ع}ل}ى الر~ أ}ة ف}ص} ر} zو}ام

أ}ة . zر ل~ى ع}ل}ى الzم} ص}ن}ائ{ز ل}ه� ، – اه{ين ف{ي الzج} ه� ا{بzن ش} ج} ر} zأ}خ

و} إ{ن~ ع}بzد الل~ه ت}اب{ع{ي�و}ه� ط�وع ف} zم}ق.

ب}ر • د} ف{ي خ} ر} دz و} ط�وعو}ق} zب�ه م}ق أ}ل} ر} الs س} ج� أ}ن~ ر}يzط}ان ف{ي أ}ى الش~ ر} يzط}ان ف} ع الش~ أ}ن~ ي�ر{يه م}وzض{

لzبه ذ}اء ق} ر ح{ }يzس} zض ك}ت{فه األzد ن�غzن د}ع ع{ zف ة ض� ور} ص�ة{ ط�وم ك}الzب}ع�وض} zر ل}ه� خ�

يzم�ون بzن – و{ي� إ{ل}ى م} ن}د� ق} {بzن ع}بzد الzب}ر� ب{س} ه� ا ج} ر} zأ}خ

zان} ع}ن ر} zع}ز{يزم{هzد الzن ع}بzذ}ك}ر} . ع�م}ر ب ، ف}ن~فه ف{ي م ائ{ق " ف{ي م�ص} اح{ب " الzف} ا ص} sضzي{ ه� أ ذ}ك}ر} و}

ص ر ابzن – ب{ي ي}عzل}ى و}

نzد أ} ف�وع ع}نz أ}ن}س ع{ zر اه{د م} ل}ه� ش} و}يzط}ان و}اض{ع خ}طzمه ع}ل}ى ظه " إ{ن~ الش~ zل}ف ع}د{ي� و}

د{يث {بzن آد}م " الzح} لzب ا ق}350 ص 10فتح الباري ج «

Difference Between Hadith Qudsi and the Qur’an

• The Qur’an:– Its meaning and wording

is from Allah– It is recited in Prayer as

part of worship– It gives certainty of

knowledge (mutawatir in nature)

– Prohibited to change the wording

– Prohibited to touch (One who is in impure condition)

– Prohibited to read (One who is in junub condition)

– Mere recitation of it is regarded as an act of the ritual.

• Hadith Qudsi, – Its meaning is

from Allaah and its wording from the Prophet (s.a.w).

– Hadith Qudsi is not recited in the prayer.

– Hadith Qudsi does not have to be mutawatir

– Permissible to paraphrase for the one who well versed in Arabic.

Collections of Hadith Qudsi

• Al-Ahadith al-Qudsiyyah• Al-Maqasid al-Hasanah fi al-Ahadith al-

Ilahiyyah• Al-Arba’un al-Qudsiyyah• Al-Ittihafat al-Saniyyah bi al-Ahadith al-

Qudsiyyah• Al-Sahih al-Musnad min al-Ahadith al-

Qudsiyyah

Al-Ahadith al-Qudsiyyah

Compiler: Jamal Muhammad ‘Ali al-Shuqairi

Died: HNo of hadith: 385Asanid: Removed

Reference: Kutub al-Sittah & Muwatta MalikArrangement: Alphabetical order

Compiler: al-NawawiDied: 676H

No of hadith: 95Asanid: Removed

Reference: Primary sourcesArrangement:

Compiler: Group of Azhari ScholarsNo of hadith: 400Asanid: Attached

Reference: Kutub al-Sittah & Muwatta MalikArrangement:

Al-Maqasid al-Hasanah fi al-Ahadith al-Ilahiyyah

• Compiler: Abu Abdullah Mustafa ibn al-’Adwi Shalbaba

• Died: • No of hadith: 185• Asanid: Attached• Reference: Primary sources• Arrangement:

Al-Arba’un al-Qudsiyyah

• Compiler: Mulla `Ali al-Qari, Abu al-Hasan Nur al-Din Ali ibn Sultan Muhammad

• Died: 1014H (Mecca)• No of hadith: 40• Asanid: Removed• Reference: Primary sources• Arrangement: Various issues• 40 Hadith Qudsi.htm• fortyQudsi.pdf

Al-Ittihafat al-Saniyyah bi al-Ahadith al-Qudsiyyah

• Compiler: `Abd al-Ra’uf al-Manaawi

• Died: 1031H• No of hadith: 272• Asanid: Removed• Reference: Primary

sources• Arrangement:

Alphabetical order

• Compiler: Muhammad al-Madani ibn Mahmud Salih al-Turaizuni

• Died: 1200H• No of hadith: 863• Asanid: Removed• Reference: Primary

sources• Arrangement:

– Chapter 1: Qala Allah– Chapter 2: Yaqulu Allah – Chapter 3: Other format– Alphabetical order in all

chapters

Examples

قال الله تعالى • آدم أنزلت سبع آيات ثالث لي وثالث لك ابن–

وواحدة بيني وبينك فأما التي لي ف الحمد لله رب العالمين الرحمن الرحيم مالك يوم الدين والتي بيني وبينك إياك نعبد وإياك

نستعين منك العبادة وعلي العون وأما التي لك اهدنا الصراط المستقيم صراط الذين

أنعمت عليهم غير المغضوب عليهم وال الضالين

رواه الطبراني في معجمه األوسط عن أبي بن •كعب االتحافات السنية باألحاديث القدسية «

(المناوي)12/ص1ج

Al-Sahih al-Musnad min al-Ahadith al-Qudsiyyah

Example

د~ث}ن{ي يzر�ح} ه} ب�بzن�ز� zر د~ث}ن}اح} ع{يل�ح} م} zإ{سن�zب{يم اه{ {بzر} ن}اإ ب}ر} zأ}خzو ر}م{بzن�ح� اس{ ء{ع}نzالzق} ن{ع}بzد{بzن{الzع}ال} م} zح وب}بzن{الر~ ب{يع}نzي}عzق�

{ أب{يع}نzه{

ة}أ} يzر} ر} ال}ه� ال}ق} ول�ق} س� ل~ىالل~ه{ر} ل~ع}ل}يzه{الل~ه�ص} و}س}ال}م} ك}الل~ه�ق} ت}ع}ال}ىت}ب}ار} }ن}او} ك}اء{أ}غzن}ىأ ر} ك{ع}نzالش� zر م}الش�zن{ل الsع}م{ ك}ع}م} ر} zش{أ}يه كzت�ه�غ}يzر{يم}ع{يف{ ك}ه�ت}ر} zر و}ش{

رواهمسلم

• Zuhair ibn Harb related to me that Ismail ibn Ibrahim that Rauh ibn al-Qasim from al-Ala` ibn Abd al-Rahman ibn Ya’kub from his father on the authority of Abu Hurairah said that the Messenger of Allah (s.a.w) said that Allah, the Almighty says: "I am so self-sufficient that I am in no need of having an associate. Thus he who does an action for someone else's sake as well as Me, will have that action renounced by Me to him whom he associated with Me.

» Reported by Muslim

Marfu` : al-sarih & al-hukmi• Positively carried-back

saying (al-marfu` al-qawli a1-sarih)

• Positively carried-back action (al-marfu` al-fi`li a1-sarih)

• Positively carried-back implicit approval (al-marfu` al-taqriri a1-sarih)

• Potentially carried-back saying (al-marfu' al-qawli al-hukmi)

• Potentially carried-back action (al-marfu' al-fi`li al-hukmi)

• Potentially carried-back implicit approval (al-marfu' al-taqriri al-hukmi)

Positively carried-back saying(al-marfu` al-qawli al-sarih)

• A Companion declares: “I heard the Messenger of God say so-and-so”, or “The Messenger of God related to us that...,”

• He or a Successor says: “The Messenger of God said such-and-such,” or “It comes from the Messenger of God that he said so-and- so,” and the like.

Positively carried-back action(al-marfu` al-fi`li a1-sarih)

• A Companion declares: “I saw the Messenger of God do so- and-so”

• He or a Successor said, “The Messenger of God did so-and-so”

Positively carried-back implicit approval

(al-marfu` al-taqriri al-sarih)• A Companion declares: “I did so-and-so

in the presence of the Prophet”• He or a successor says “Such a one did

so-and-so in the presence of the Prophet”– No account of the Prophet blaming

the person

{Â ن~ه�{ ل{يد{ أ ال{د{ بzن{ الzو} عنz ابzن{ ع}ب~اس� ع}نz خ}ل~ى ول{ الل~ه{ - ص} س� ع} ر} ل} م} }ن~ه� } د}خ} ه� أ ب}ر} zأ}خ

ال}ت�ه� ون}ة} و}ه{ي} خ} يzم� ل~م} - ع}ل}ى م} الل~ه� ع}ل}يzه{ و}س}ن�وذsا zح ب�ا م} ا ض} نzد}ه} د} ع{ و}ج} ال}ة� ابzن{ ع}ب~اس� ، ف} و}خ}د� zج{ن zن}ار{ث{ م يzد}ة� ب{نzت� الzح} ف} ا ح� ت�ه} zب{ه{ أ�خ zد{م}ت ق}ل~ى الل~ه� ول{ الل~ه{ - ص} س� ب~ ل{ر} د~م}تz الض~ ق} ، ف}ب� ، و}ى ب{ي}د{ه{ إل}ى الض~ zأ}ه ل~م} - ف} ع}ل}يzه{ و}س}

ن} zب{ر zخور{ : أ} و}ة{ الzح�ض� zالن�س zأ}ة| م{ن ر} zام zال}ت ق} ف}

ا ل~م} - ب{م} ل~ى الل~ه� ع}ل}يzه{ و}س} ول} الل~ه{ - ص} س� ر}ول} الل~ه{ ، س� ب� ي}ا ر} و} الض~ لzن} ه� ت�ن~ ل}ه� ، ق� zد~م ق}ل~م} - ل~ى الل~ه� ع}ل}يzه{ و}س} ول� الل~ه{ - ص} س� ع} ر} ف} ر} ف}ام| الض~ب� ر} ل{يد{ : أ}ح} ال{د� بzن� الzو} ال} خ} ق} ي}د}ه� ، ف} zي}ك�ن zم{ل zن}ل}ك ال} : ال} ، و} ول} الل~ه{ ؟ ق} س� ي}ا ر}ال{د| : ال} خ} ه� ، ق} د�ن{ي أ}ع}اف� ج{

أ} وzم{ي ف} ض{ ق} zرب{أ}

ل~ى الل~ه� ول� الل~ه{ - ص} س� أ}ك}لzت�ه� و}ر} ت�ه� ف} zر ت}ر} zاج ف}ن{ي { . ل}مz ي}نzه} ل~م} - ي}نzظ�ر� ف} ع}ل}يzه{ و}س}

ذ{ي~ م{ zاع}ة� إال~ الت�ر م} اه� الzج} و} ( ر}

EXAMPLE

TRANSLATION• Ibn Abbas narrated on the authority of Khalid ibn al-

Walid who said that he went with Allah's Apostle to the house of Maimuna, his and Ibn 'Abbas' aunt. He found with her a roasted mastigure which her sister Hufaida bint Al-Harith had brought from Najd. Maimuna presented the mastigure before Allah's Apostle who rarely started eating any (unfamiliar) food before it was described and named for him. (But that time) Allah's Apostle stretched his hand towards the (meat of the) mastigure whereupon a lady from among those who were present, said, "You should inform Allah's Apostle of what you have presented to him. O Allah's Apostle! It is the meat of a mastigure." (On learning that) Allah's Apostle withdrew his hand from the meat of the mastigure. Khalid bin Al-Walid said, "O Allah's Apostle! Is this unlawful to eat?" Allah's Apostle replied, "No, but it is not found in the land of my people, so I do not like it." Khalid said, "Then I pulled the mastigure (meat) towards me and ate it while Allah's Apostle was looking at me."

Potentially carried-back saying(al-marfu' al-qawli al-hukmi)

• An utterance of a Companion, who never obtained any report from the people of the Scriptures, which cannot be ascribed to human caprice and cannot be related to either a linguistic solution or a vaguely- worded (gharib) explanation:

•

األمثلةت{ه{ • ال} ا ي}نzق�ص� م{نz ص} ل�ي م} ر} : " ل}وz ي}عzل}م� الzم�ص} ع�م}

zه� م{ن ت�ر� zء� ي}س zي ل~ى إال~ إل}ى ش} ا ص} ور{ ب}يzن} ي}د}يzه{ م} ر� ب{الzم�الن~اس{ "

أبو نعيم«ل�ي • ور} ب}يzن} ي}د}يz الzم�ص} ر� ع�ود� : " إن~ الzم� zن{ م}سzاب zع}ن

ت{ه{ ال} ط}ع� ن{صzف} ص} zي}قيzب}ة} « ب{ي ش}

{ ج} ابzن� أ ر} zأ}خ و}

قول أبي هريرة ومن لم يجب الدعوة فقد عصى •الله ورسوله

قول عمار بن ياسر من صام اليوم الذي يشك فيه •فقد عصى أبا القاسم صلى الله عليه وسلم

ركعتين • ركعتين الصالة فرضت عائشة قول

المفسر ممن عرف بالنظر في اإلسرائيليات

عبد الله بن سالم•عبد الله بن عمرو بن العاص•

فإنه كان حصل له في وقعة اليرموك كتب •كثيرة من كتب أهل الكتاب فكان يخبر بما فيها من األمور المغيبة حتى كان بعض أصحابه ربما قال له حدثنا عن النبي صلى الله عليه وسلم

وال تحدثناعن الصحيفة

Earliest Evidence

أن أبا هريرة رضي الله عنه حدث •كعب األحبار بحديث فقدت أمة من

بني اسرائيل ال يدري ما فعلت فقال له كعب أأنت سمعت النبي

صلى الله عليه وسلم يقوله فقال له أبو هريرة نعم وتكرر ذلك مرارا

. أفأقرأ التوراةفقال له أبو هريرة أخرجه البخاري في الجن من بدو الخلق «

من صحيحه

Potentially carried-back action(al-marfu' al-fi`li al-hukmi)

• An action of a Companion in which human caprice could not have been involved.

• ‘Ali performed more than two bowings (ruku‘) in every rak‘ah of

the kusuf prayer (Al-Shafi‘i)

Potentially carried-back implicit approval(al-marfu' al-taqriri al-hukmi)

• A Companion says: “People did so and so in the time of the Prophet”

و • AانT قAالA عAمIر_ فIي Tا سA Aن DهL حAدDث IدL الل IنT عAب Aا عAلLي� ب Aن حAدDثDا Tن IهT قAالA ك DهT عAن ضLيA الل Aا ر Lر¢ اب Aج AعLم Aاء_ سAطAي عL ن AرA ب Iخ

A أ GرL اب Aج IنAع GاءAطAع IنAو عGرIمAع IنAعAو TلLزI Aن آنT ي IرTقI AعIزLلT وAال ن

AمD ل AسAو LهI Aي DهT عAل Lيp صAلDى الل Dب AعIزLلT عAلAى عAهIدL الن Dا ن Tن قAالA كTلLزI Aن آنT ي IرTقI وAال

رواه البخاري«

Unusual Forms of Marfu` Text

• "such-and-such is part of the sunnah" (min al-sunnati kadha).

• Majority of the muhaddithun opine that a report containing this formula is an authoritative indicator of the divine law.

Example

• In his Sahih, Bukhari recorded, on the authority of Ibn Shihab that Salim told him that al-Hajjaj ibn Yusuf asked ‘Abdullah ibn ‘Umar about what to do during the stay on the Day of 'Arafah. Salim [replied], "If you want to follow the sunnah you should offer the prayer just after midday on the Day of 'Arafah." On hearing this, 'Abdullah ibn 'Umar said, "Salim has spoken the truth.

• { : zن م{ ال} ق} ع}نzه� الل~ه� ي} ض{ ر} ع}ل{ي� zو}ع}نيsا { . م}اش{ الzع{يد{ إل}ى ج} ر� zي}خ zأ}ن ن~ة{ الس�

ن}ه� « س~ و}ح} ذ{ي� م{ zالت�ر اه� و} ر}

We were commanded to do such-and-such (umirna bi kadha)

&We were prohibited from such-and-such (wa nuhina

‘an kadha)

د~ث}ن}ا ي}ز{يد� • ال} ح} اع{يل} ق} م} zن� إ{سzى ب د~ث}ن}ا م�وس} ح} zال}ت د� ع}نz أ�م� ع}ط{ي~ة} ق} م~ ح} يم} ع}نz م� اه{ {بzر} بzن� إ

ن}ا zر ذ}و}ات{ أ�م{ ي~ض} ي}وzم} الzع{يد}يzن{ و} ر{ج} الzح� zن�خ zأ}ن zم ت}ه� د}عzو} ل{م{ين} و} zم�سzاع}ة} ال م} دzن} ج} ه} zي}ش د�ور{ ف} الzخ�

أ}ة| ي}ا ر} zام zال}ت ه�ن~ ق} ال~ ي~ض� ع}نz م�ص} ي}عzت}ز{ل� الzح� و}ال} لzب}اب| ق} ا ج{ د}ان}ا ل}يzس} ل}ه} zول} الل~ه{ إ{ح س� ر}

ا لzب}اب{ه} ا م{نz ج{ ب}ت�ه} اح{ ا ص} ه} zب{سzل{ت�ل

“such-and-such action is an obedience, or defiance, to God or to the Messenger”

(min ta`ah Allah kadha, min ma`siyah Allah kadha)

ول� ب{ئzس} • }ن~ه� ك}ان} ي}ق� ة} أ يzر} ر} ب{ي ه�ع}نz أ}

{ل}يzه{ ة{ ي�دzع}ى إ ل{يم} الط~ع}ام� ط}ع}ام� الzو} zل}م zم}ن اك{ين� ف} ك� الzم}س} ي�تzر} }غzن{ي}اء� و} zاأل

دz ع}ص}ى الل~ه} ق} ي}أzت{ الد~عzو}ة} ف}ول}ه� .رواه مسلم س� و}ر}

Remarks of the

Successors {ال اع{يل� بzن� ع}بzد{ الل~ه{ ق} م} zد~ث}ن}ا إ{س ح}و}ان} بzن{ zف ال{ك| ع}نz ص} د~ث}ن{ي م} ح}

ل~ى الل~ه� ع�ه� إ{ل}ى الن~ب{ي� ص} ف} zم� ي}رzل}ي س�اع{ي ع}ل}ى ال} الس~ ل~م} ق} ع}ل}يzه{ و}س}

د{ ف{ي اه{ ج} ك{ين{ ك}الzم� zم{سzال ل}ة{ و} م} zر{ zاأل

ار} وم� الن~ه} وz ك}ال~ذ{ي ي}ص�ب{يل{ الل~ه{ أ} س}

وم� الل~يzل} رواه البخاري ي}ق� و}

“he (the Companion) conveys the message”

(yublighu bihi).

“he (the Companion) carries back the report” (yarfa'uhu).

“he ascribes the report” (yanmihi).

“narration” (riwayatan).

Necessity of Accurate Transmission of

marfu` text. • The marfu’ text having a continuous isnad is called

musnad, the only authority for legal application.• The mawquf and maqtu‘.

– They are not legal proofs.– (Al-Bukhari, al-Shafi‘i, and some of the Hanafi’s school of thought).

This is the soundest view.

– They argue that the sources of reference for the saying and action of the companion and successors are quite ambiguous: may be derived from their own reasoning, or heard it from someone other than the Prophet.

– On the other hand scholars like al-Razi, Fakhr al-Islam, al-Sarkhasi, and Malik opined that the common nature of the companion was merely practicing the sunnah of the Prophet and conveying his message to the people.

Dealing with Marfu

• The exact wording of it has to preserved to the minutest details during the process of pedagogies.

• The student of hadith must strictly observe the exact wording uttered by his master.

• When he transmits the hadith afterwards to another reporter, in writing or verbatim, he has no right to:– purposely leave out any word– add some of his own words– substitute a word with its synonymous– paraphrasing the complete text.

If uncertain… use phrases like Kama qala, etc.

Principles of Text Evaluation• Method of Comparison

– Once a grandmother came to Abu Bakr asking about her share inheritance of her grandson, he replied: "I have not found a share for you in the Qur’an. I knew not that the Prophet has fixed any share for such a case." He asked the Companions about it. Mughirah ibn Shu`bah said that the Prophet gave a grandmother one-sixth. Upon which Abu Bakr asked him, "Is there anyone with you?" meaning "Can anyone testify to your statement?" Upon which Muhammad ibn Maslamah al-Ansari stood up and related as Mughirah ibn Shu`gah had said earlier.

• Ayyub al-Sakhtiyani, a great muhaddith, (68-131) says:

– “If you wish to know the mistakes of your master (shaikh), then you ought to learn from others as well.”

Various Ways of Comparison

• Comparison between the hadith of various students of a master.

• Comparison between the statements of a single master at different times and places.

• Comparison between oral recitation and written documents.

• Comparison between the hadith and the related text of the Qur’an.

Week Twelve: Textual Studies

Misinterpretation of Hadith Text

Vaguely Worded HadithText

(Gharib al-Hadith)

Contradiction inHadith Text

(Ikhtilaf fi al-Hadith)

Vaguely Worded Hadith Text (Gharib al-Hadith)

{ذ}ا • ل~م} إ ل~ى الل~ه� ع}ل}يzه{ و}س} ول� الل~ه{ ص} س� ال} ر} ال} : ق} ب{ي ذ}ر� ق}{ ع}نz أ

ثzل� {ذ}ا ك}ان} ب}يzن} ي}د}يzه{ م{ ه� إ ت�ر� z{ن~ه� ي}س إ ل�ي ف} د�ك�مz ي�ص} ام} أ}ح} ة{ ق} ر} آخ{ل{ zح ثzل� الر~ إ{ذ}ا ل}مz ي}ك�نz ب}يzن} ي}د}يzه{ م{ ل{ ف} zح ة{ الر~ ر} ط}ع� آخ{ z{ن~ه� ي}ق إ ف}

ار� م} ت}ه� الzح{ ال} أ}ة�ص} zر الzم} ا ب}ال� و} }ب}ا ذ}ر� م} لzت� ي}ا أ د� ق� و} zس{ zب� األzك}لzال و}ال} ي}ا ر{ ق} ف} zص

{ zب{ األzل{كzال zن}ر{ م م} zح{ zب{ األzل{كzال zن}د{ م و} zس{ zب{ األzك}لzالا ل~م} ك}م} ل~ى الل~ه� ع}ل}يzه{ و}س} ول} الل~ه{ ص} س� أ}لzت� ر} ابzن} أ}خ{ي س}

د� و} zس{ zب� األzك}لzال} ال ق} }لzت}ن{ي ف} أ .س} يzط}ان| ش}ل{م|« zه� م�س ج} ر} zأ}خ

ول� • س� ال} ر} ال} : ق} ي} الل~ه� ع}نzه� ق} ض{ دzر{ي� ر} ع{يد� الzخ� ب{ي س}و}ع}نz أ}

ه� ت�ر� zء� ي}س zي د�ك�مz إل}ى ش} ل~ى أ}ح} ل~م} إذ}ا ص} ل~ى الل~ه� ع}ل}يzه{ و}س} الل~ه{ ص}}ب}ى إ{نz أ عzه� ، ف} لzي}دzف} ت}از} ب}يzن} ي}د}يzه{ ف} zي}ج zد| أ}ن اد} أ}ح} ر}

أ} م{نz الن~اس{ ، ف}ات{لzه� لzي�ق} و} ف} ا ه� {ن~م} إ .، ف} يzط}ان| ش}

ق| ع}ل}يzه{ .« ت~ف} م�

ال} : • ي} الل~ه� ع}نzه� ق} ض{ ة} ر} يzر} ر} ب{ي ه�ع}نz أ}

ل~ى الل~ه� ع}ل}يzه{ ول� الل~ه{ ص} س� } ن}ه}ى ر}ا { sر ت}ص{ zخ ل� م� ج� ل�ي} الر~ ل~م} أ}نz ي�ص} و}س}

ق| ع}ل}يzه{ ت~ف} م�

Contradiction in Hadith Text (Ikhtilaf fi al-Hadith)

• Al-muhkam– Text which is free

from any contradiction

– It is the only kind of text that can be legally applied

• Al-mushkil– Text that conflict

with another text that have equal authority.

– It falls under the discussion of mukhtalaf al-hadith.

Example

ع{يد� • ب{ي س}و}ع}نz أ}

ي} الل~ه� ض{ دzر{ي� ر} الzخ�ال} ال} : ق} ع}نzه� ق}

ل~ى ول� الل~ه{ ص} س� ر}ل~م} ال} الل~ه� ع}ل}يzه{ و}س}

ة} ال} ط}ع� الص~ zي}قا ء�وا م} ادzر} ء| ، و} zي ش}

. zت�مzت}ط}ع zاس}ب�و د}او�د ، « ه� أ ج} ر} zأ}خ

عzف| ن}د{ه{ ض} و}ف{ي س}

ال} • ال} : ق} ب{ي ذ}ر� ق}{ ع}نz أ

ل~ى الل~ه� ع}ل}يzه{ ول� الل~ه{ ص} س� ر}ل�ي د�ك�مz ي�ص} ام} أ}ح} {ذ}ا ق} ل~م} إ و}س}

{ذ}ا ك}ان} ب}يzن} ه� إ ت�ر� z{ن~ه� ي}س إ ف}إ{ذ}ا ل{ ف} zح ة{ الر~ ر} ثzل� آخ{ ي}د}يzه{ م{ة{ ر} ثzل� آخ{ ل}مz ي}ك�نz ب}يzن} ي}د}يzه{ م{

ت}ه� ال} ط}ع� ص} z{ن~ه� ي}ق إ ل{ ف} zح الر~الzك}لzب� أ}ة� و} zر الzم} ار� و} م} الzح{

ا ب}ال� }ب}ا ذ}ر� م} لzت� ي}ا أ د� ق� و} zس{ zاألد{ م{نz الzك}لzب{ و} zس{ zب{ األzك}لzال

ر{ ف} zص{ zب{ األzل{كzال zن}ر{ م م} zح{ zاأل

أ}لzت� ال} ي}ا ابzن} أ}خ{ي س} ق}ل~ى الل~ه� ع}ل}يzه{ ول} الل~ه{ ص} س� ر}

ال} ق} }لzت}ن{ي ف} أ ا س} ل~م} ك}م} و}س}يzط}ان| د� ش} و} zس{ zب� األzك}لzال

ل{م|« zه� م�س ج} ر} zأ}خ

Methods of Treatments

• Harmonization (al-jam‘u)• Abrogation (al-naskh)• Preponderance (al-tarjih)• Suspension (al-tawaqquf).

Harmonization (al-jam‘u)• Abu Hurayrah reported that the Prophet said: "There

is no infection (`adwa), no (tiyarah), no (hammah), no (safar), and no (ghawl).

» Al-Bukhari

• Abu Hurayrah reported that the Prophet said: "One should run away from the leper as one runs away from a lion." (far min al-majdhum firaraka min al-asad).

• The former hadith indicates that any disease can not be a contagion. In the latter hadith the Prophet requests us to run away from a leper (al-majdhum) as much as one keeps away from a lion.

• The muhaddithun reconcile these two contradicting precepts by saying that a disease itself never is a contagious agent. It only infects others when the patient associates with them.

Abu Hurayrahreported

that the Prophet said: "There is

no infection (`adwa), no (tiyarah), no (hammah),no (safar), and

no (ghawl).Al-Bukhari

Abu Hurayrah reported

that the Prophet said: "One should run away from

the leper as one runs away from a lion.“

(far min al-majdhum firaraka min al-asad).

No diseasecontagious in nature

run away from a leper

•a disease itself never is a contagious agent. •It only infects others when the patient associates with them.

RECONCILATION

Misinterpretation of Hadith Text

ل~ى الل~ه� ع}ل}يzه{ • ول} الل~ه{ ص} س� ع}نz أ}ن}س� أ}ن~ ر}تzن{ي أ}م{ ك{ينsا و} zي{ن{ي م{س zح

م~ أ} ال} الل~ه� ل~م} ق} و}س}اك{ين{ ة{ الzم}س} ر} zم ن{ي ف{ي ز� zر ش� zاح{ا وsين}ك zم{سول} س� ة� ل{م} ي}ا ر} ال}تz ع}ائ{ش} ق} ة{ ف} ي}ام} ي}وzم} الzق{

zم بzل} أ}غzن{ي}ائ{ه{ ن~ة} ق} ل�ون} الzج} مz ي}دzخ� {ن~ه� ال} إ الل~ه{ ق}ك{ين} zم{سzد�ي ال ة� ال} ت}ر� ا ي}ا ع}ائ{ش} sر{يف ب}ع{ين} خ} zر

ب{أ}اك{ين} ب�ي الzم}س} ة� أ}ح{ ة� ي}ا ع}ائ{ش} ر} zق� ت}م ل}وz ب{ش{ و}

ة{ ي}ام} ب�ك{ ي}وzم} الzق{ ر� إ{ن~ الل~ه} ي�ق} مz ف} ب{يه{ ر� و}ق}د{يث| غ}ر{يب|• ذ}ا ح} ى ه} }ب�و ع{يس} ال} أ ق}

•END•END

Validation of Hadith• Need for Validation of Hadith• Development of Systematic Hadith

Validation• Criteria for Sound Hadith

Need for Validation of Hadith

• Internal Factors

• External Factors

Internal Factors• Weak Memory• Carelessness• Mistakes• Forgetfulness

External Factors• Apostasy• Enemies (zanadiqah): Hidden

(Hypocrites) / Obvious (Infidels)• Pious Muslims (zuhhad) • Storytellers (Qussas) • Fanatics (muta`assibun)

Fanatics (muta`assibun)

Muhammad ibn Sirin (d.110H): “They did not ask about the authority (isnad), but when civil war (fitnah) arose they said ‘Name to us your men; those who belong to Ahl al-Sunnah, their hadith were accepted and those who were innovators their hadith were neglected.”

Development of Systematic Hadith

Validation • Unrecorded Principles of Validation• Recorded Principles of Validation

Recorded Principles of Validation

• Single Topic

– Khabar Ahad– Shurut al-

Sihhah

Recorded Principles of Validation

• Comprehensive

– All Subjects

AL-RAMHURMUZI

Recorded Principles of Validation

• Comprehensive and Systematic

– All Subjects– Well Organized

Recorded Principles of Validation

• Comprehensive Excellent:– All Subjects– Well Organized– Discovered the

Shortcomings– Harmonized the

Disputes

Criteria for Sound Hadith

• Restricted to Isnad

– Integrity (`adl)

– Retentiveness (dabt)

– Continuity of isnad (ittisal al-sanad)

• Both Isnad and Matn

– Disagreement Free (`adam al-mukhalafah)

– Hidden Defect Free (`adam al-`illah)

Qualification of Transmitters

• Concept and Nature of Evaluation of Transmitters

• Factors That Disqualify the Transmitters

• Ranking of Validation and Invalidation (Maratib al-Jarh wa al-Ta`dil)

Concept and Nature of Evaluation of Transmitters

• Formal Evaluation – Ibn Abu Hatim – Al-Hakim– Al-`Iraqi– Ibn Hajar.

• Informal Evaluation– Shu`bah ibn al-

Hajjaj (d.160/776)– Yahya ibn Sa`id al-

Qattan (d.198/813)– `Abd al-Raman al-

Mahdi (d.198/813),