Nukhbatul Fikr MF

7/27/2019 Nukhbatul Fikr MF

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Praise to Allah 2 who never ceases being knowing 3 , able. May Allah bless 4 our liegelord

Muammad 5 , whom He sent to humankind as a bearer of good tidings and a warner,

and upon his folk 6 , Companions, and many salutations. 7


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To commence 8 : The books of the nomenclature of adith specialists are many and were

expanded 9 and condensed 10 . One of my brothers[2] asked that I summarize for them

what is important from the books that are lengthy 11 . I responded to his request seeking

to be counted among those who trod the [scholarly] paths. So I say:

[12]Reports & Their Paths

8 9 The scholars mentioned all the differences amongst the scholars on a particular issue.

Book Tadreebu Raawi - The training of the Raawi. It's in 2 volumes and very detailed book.

Ibn Hajr wrote a length book Al Nukht al Ibn Salah where he goes into more detail on whatIbn Salah mentions. It's 2 volumes, and he passed away before completing it.

10 11 12 Mustalahul Hadith is knowledge of the principles through which the status and condition of

the narrated and narrator are known. Usool al Hadith , Qawaidul Hadith, and Uloomul Hadithare synonymous with Mustalahul Hadith.Ar Risaala (by Imam Shafi, born in 150, died in 204) which they claim is a book of MustalahulHadith only speaks about a few general principles of Mustalahul Hadith, although Imam Shafiwas one of the first people to start talking about this.Abu Muhammad Ar-Raamahurmuzee his book was called Al Muhadithal Faasil isn't a verycomprehensive book on the topic. The next person to discuss Mustalahul Hadith was AbuAbdillah Al Haakim Annaysapoori who wrote Ma'arifatu Uloom Al Hadith (The knowledge of the sciences of hadith), he didn't include certain things, and certain things were not placed in a

proper sequence.Al Khateeb Al Baghdaadi. The most famous book he wrote on Mustalahul Hadith is Al Kifiyyafee 'Ilm Al Riwiyya He wrote this book but he also wrote many separate books of the sciences of hadith. Ibn Nukhta said whoever is honest and unbiased, he will admit that every Muhadithafter Kateeb Al Baghdaadi was dependent upon his books.Abu 'Amr Ibn Salah the Shafi scholar, wrote Mareefatul Uloom al Hadith but which

became famous as Al Muqadeemah fee Uloom al Hadith or Muqadeemah Ibn Salah


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The paths of a report ([13] khabar 13 ) [14]are either:

1.14

without specific number (chains of narrations)[15]

2. 15 more than two paths (3+)

3. 16 two paths (isnaads)

4. 17 one path (only one isnad)

The first is the mass transmitted report ([16] mutawtir )[17], 18 and conveys

sure knowledge [18]( ilm yaqn ) when its conditions are met. 19 [19] 20

13 Linguistically, that which is reported and spoken about. A piece of news. A hadith is the Prophet SAW sayings, actions, or tacit approval.Other scholars (who said that Isnaad and Sanad were not synonymous said that Isnaad is the

process of reporting som ething by using a chain of narration. So,for example, My father told me,who's father told him...etc, until the actual piece of news is reported.. The actual process of doingthat is Isnaad. But, the actual people in that chain of narration are called the Sanad. Isnaad istherefore narrating something with a Sanad.

14 .15 16 17 18 The early scholars only classifies Hadith as Sahih or Daef, and didn't mention hadith to

be Muttawaatir or Ahad.


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The second is the well known report 21 ( mashhr )[20] and it is also called the well

circulated report 22 ( mustaf )[21] according to one opinion.

The third is the rare report 23 ( azz )[22]. It is not the [minimal] condition for authenticity,

contrary to whoever claimed it. 24 [23]

. 19 20 Ibn Hajar says that a Muttawaatir hadith conveys certain knowledge, without doubt, when certain

conditions are met: (1) The impossibility of lying. (2) The basis of what they narrate must be based on their senses, meaning it must be seen, heard etc. (3) It must be based on knowledge, notsuspicion or doubt. Someone can't say, I think etc. (4) These conditions must be present in alllevels of the Sanad.

21 Example of a Mashhur hadith is Indeed Allah swt has removed knowledge swiftly from theslaves, rather he will take iaway knowledge by taking away the Ulama. It has been narrated by 3or more companions.The Hanafi scholars say that a Mashhur hadith hasn't got lots of narrators in the level of thecompanions, but thereafter has an increasing number of narrators in every level. They say that it isa hadith that is between Ahad and Mutawaatir.When it comes to Mashhur, Aziz or Ghareeb, we cannot say that these hadith are authentic, or not authentic.

22 Some scholars say that Mashhur and Mustafid are synonyms, the other opinion is that Mustafidis the same number of narrators in every level, example 3 Sahaba, 3 Tabieen etc until the end.

23 Aziz is linguistically (1) Rare or (2) Strengthened. Technically it is that which is narrated by 2, even if itis in a few Tabakhaat of the sanad. Example, None of you truly believe until I become more beloved tohim than his father (meaning his parents), his child, and all people.. This hadith is narrated from theProphet SAW by Anas and Abu Hurairah, and 2 narrators narrate this from Anas: Qataadah, and AbdulAziz ibn Suhaib. 2 people narrated from Qataadah: Shu'bah, and Saed ibn Abi


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The fourth is the uncommon report 25 ( gharb ). [24]

All of them except for the first are solitary reports 26 (d )[25]. They [=these reports]

encompass the 27 accepted and the rejected since using them as evidence hinges on

investigating the status of the reporters, contrary to the first category (Al

Muttawaatir) 28 . Yet they might contain what conveys inductive knowledge ( ilm na ar )

with external indicators, according to the preferred opinion 29 . [26]

Ru'bah and from Abdul Aziz ibn Suhaib: Abdul Warith and Ismael Ibn Ulayah. We find that inevery single Tabakha of this sanad we have at least 2 narrators. Therefore the scholars clasifythis hadith as Aziz. Ibn Hibaan (ra) claims that according to this definition of an Aziz hadith(that it has to have

2 narrators in every level), no such hadith exists. That's why we say that even if it's in a fewTabakhaat we can still consider this hadith to be Aziz.

24 The last hadith in Bukhari, There are two phrases that are light on the tongue and heavy onthe sca les. That hadith is narrated by Abu Hurairah, and he is the only companion to narratethis. These 2 ahadith are enough to refute those who say that Bukhari only includes ahadith inhis collection which are narrated by 2 or more companions.

25 Technically, it is a hadith which contains a single narrator in at least one Tabaqa of its sanad.The word Fard and Gharib are synonyms.

26 .27 .

29

Some external indicators (1) The Hadith is Mashhur, and is verified of being free of any defects.(2) It is reported by Imams, Example, Imam Shafi narrates from Imam Malik, who narrates from

Nafa'i (the slave of Ibn Umar), who narrates from Ibn Umar, who narrates from the Prophet SAW.When we look at this sanad, we see that every person in it has reached the highest level of scholarship and the highest level of trustworthiness. We do not need to look into the biography.(3) Anything that is narrated by Bukhari and Muslim, this hadith is without a doubt authentic.. (4)If a hadith is verified by the Muhaditheen, and there is no disagreement


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Uncommonness

Then the uncommonness ( gharba ) is either:

at the root of the chain ( sanad ) [27]1.

or not.2.

The first is the absolutely unique report ( fard mu laq )[28] [e.g. one adth narrator [29] ,

one compiler narrator, one narrator adth, one locality narrations].

30The second is the relatively unique report ( fard nisb ),[30] and it is rare that the term

unique ( fard ) is used for it without qualification. [31]

Does Ahad indicate certainty? 3 opinions: ( 1) No, only speculation. There aren't enough Ruwaat toindicate certainty. (2) Yes, without any qualification. (3) Yes, if it is supported by these indicators.

30. If someone says Fard - without expanding on that, then they are talking about Fard Mutlaq . If for example, if a hadith is narrated by 2 companions, but only narrator narrates from (both of)

them. It is relative to that particular stage in the sanad, which is why we call it Fard An Nisbi.


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Dividing Accepted Reports into Sound & Fair

[32] The solitary report ( hd ) transmitted by:[33]

1. an upright ( adl ) 31 [34]

2. thoroughly accurate person 32 ( tmm al -ab ) [35]3.

33with a continuous chain [36]( sanad ) [37] 34

4. that is not defective ( muallal ) [38] 35

31 Must be Muslim, must be Mukalaf (sane and pubescent), you do not commit Major sins, nor doyou persist on minor sins, you do what is compulsory and refrain from that which Allah swt has

prohibited, and that you have Maroo'a (good character, and etiquette, by what is considered goodcharacter in your society).Maroo'a e.g. In Sydney, if it is considered bad manners to sit on the pavement and eat. From anislamic perspective, there is absolutely nothing wrong with that. But, if people look down at that,then this tarnishes the reputation of the Muhaddith. The scholars were not only concerned aboutthe memory etc. of the Muhaddith, but also if he had good character, was respectful etc.

32 Two types of Dabt (accuracy): Dabt As Sadr and Dabt Al Kitaab.For a Raawi to be considered to have Taamm al Dabt, it means that he has the ability tomemorise and recall whatever he's memorised whenever he's asked to do so.

33 .34

. We know that they all met, that teach student studied from the teacher that he claimed to havestudied from. This chain is Muttassil, it's continuous, there's no break in it.If we say that Imam Bukhari said that Imam Malik reported something, we would say that thisis not a continuous chain because we know without a doubt that Imam Bukhari was not astudent of Imam Malik.

35 An 'Ilah is a hidden defect which negatively effects the authenticity of the hadith when it appearsas if the hadith is free of the defect.There are certain defects which do not effect the hadith negatively. Example, if a Tabi'i says Aman from the companions of the Prophet SAW narrated to me something that the Prophet SAWsaid or did, here we do not know exactly who the companion is, but w e know that the companionis Thiqa (If a Raawi has 'adl and Dabt, we call that Raawi Thiqatun. The Plural of Thiqa isThiqaat). The fact that we do not know who the companion is is a type of defect. But, we know thatthe Tabi'i is Thiqa and the Companions are all Thiqaat, so not knowing who the companion isdoesn't negatively effect the authenticity of the hadith.What is a hidden defect? A certain narrator who is Thiqa says that my Shaykh narrated a

particular hadith to me, (we know that the narrator is Thisqa and his Shaykh is Thiqa, and theymet) but after careful investigation we find that that particular hadith that he claims to have heardfrom his Shaykh, he didn't hear directly from his teacher.


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5. nor anomalous ( shdhdh ) [39] 36

is the sound in itself [40]report ( a bi dhtihi ). Its ranks are commensurate to

variation in these conditions[41]. Hence al- Bukhrs a was put first[42], then

Muslims 37 , and then what matches their criteria ( shur ). 38 39 [43] 40

36 Example, if a narrator says that the Prophet SAW used to make Tasbeeh with his hand, this wasreported by many narrators, who are all Thiqaat. But, if a narrator says that he used to makeTasbeeh with his right hand, that is contradictory, therefore, we call that Shaadh. Therefore, for the hadith to be accepted, it must be free of any Shudhood these contradictions.If a person has Dabt we call him Daabit.This is refutation of those who say that Muhaditheen didn't bother to look at the text of thehadith, but their main concern was to look at the actual asaanid. But, the condition of Shaadh is aclarification that the scholars looked at the text and looked at contradictions.

37 The reason for this is (1) The status of Imam Bukhari (Muslim was one of his students) (2) The book itself. The narrators in Bukhari are Thiqa, they are more reliable, Bukhari has less narratorswho have been criticised. Most of those narrators were Bukhari's teachers, so if they have beencriticised, he knows exactly what they have been criticised for, he was able to avoid thosemistakes, because he knows them better, they were his teachers.

38 39 Muslim said that if the Thiqa narrator had the possibility of narrating from the person he claimed

to have narrated from, that was sufficient. Bukhari said that they definitely had to have met.When we speak of the West, we mean scholars from Spain and Morocco etc. they were of theview that Sahih Muslim was better. Not better because it was more authentic, but because itdoesn't do what Bukhari does. Bukhari would break up hadith, for example, Actions are judged

by intentions. - he breaks it up and mentions it 7 times, he breaks it up and uses it different times.Whereas, there's very little repetition with Imam Muslim. From that perspective, they say SahihMuslim as being better than Bukhari..

40 Imam Bukhari and Imam Muslim never wrote down their criteria for choosing hadith. Thescholars looked at these books and studied them in great detail.There 7 cateories of Sahih (1) The highest level of authenticity is that which has been narrated byBukhari and Muslim, (2) narrated by Bukhari alone, (3) Narrated by Muslim alone (4) That whichfulfils and is according to the criteria of Bukhari and Muslim (5) That which is according to the criteriaof Bukhari alone (6) That which is according to the criteria of Muslim alone and (7) That hadith whichfulfils the conditions of authenticity, even though they are not in Bukhari and Muslim, they have beenauthenticated by other scholars. They fulful the conditions of Sahih hadith.


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Fair Reports41

If the accuracy decreases then it is the fair in itself report ( asan li dhtihi )[44];

with multiple paths [45]it is considered sound ( a ). 42

If the grading is composite[46] [e.g. fair sound ( asan a )] it is [either] because of

indecision regarding the reporter when it [=his report] is unique [either fair or

sound]; 43 otherwise it is from examining two chains [one fair and one sound].

41 The definition of a Hassan hadith is exactly the same, except that we do not say Taam alDabt, meaning thoroughly accurate, rather we say Khafeefu Dabt meaning of a lesser accuracy and precsion.If a narrator makes a mistake in 1 of 50 hadith,, we would say he is Taam Al Dabt. If another makes a mistake in 4 out of 50 hadith, we would say he is Khafeefu Dabt, and we would labelthis hadith as being Hassan Lee dhaatihi

42 An example of this is the h adith If it was not that I did not want to burden my ummah, Iwould have ordered them to use the Siwaak at every Salaah.The Raawi, Muhammad Ibn Amr Ibn 'Alqama is sudooq, meaning he is not Thiqaa as he makesmistakes. This hadith is reported in Tirmidhi and Bukhari and Muslim which raised its level

from Hassan to Sahih.43 happens in the Jamiah of Imam Tirmidhi after almost every single hadith. If the grading of Sahih or Hassan is joined together, it is either because of indecision, (1) On the part of the Ulama - is heThiqa or is he Sudooq? We say that the hadith is Sahih if he is Thiqa and Hassan if he is Sudooq.That is why in Tirmidhi after the hadith it will say Sahihul-Hassan, and sometimes it has thismeaning, or otherwise, it is from examining 2 chains.in the 2 nd we look at 2chains, one we say is Sahih and the other we say is Hassan because of those2 chains, we state that the hadith is Sahih and Hassan.


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Additions from Trustworthy Narrators

An addition from a narrator of each of these two types of chains [the sound and the

fair][47] is accepted as long as his addition does not negate [the report of] someone

who is more trustworthy.[48] (Or a group of Thiqaat) 44

If the addition is contrary to something superior ( arja ), the stronger is the well preserved

report ( ma f),[49] and its opposite is the anomalous report ( shdhdh ). 45

If in addition to being contrary it is weak ( af )[50], the stronger is the well recognized

( marf ), and its opposite is the disclaimed report ( munkar ).

When a report agrees with a relatively unique report ( fard nisb ) it is called a

corroborative chain ( mutbi ).[51]

44 These Ziyaadaat can be divided into 3 types: (1) The narrator contradicts other narratiors (2) Thereis no contradiction (3) Where an additional wording is not narrated by the rest of the scholars.The Earth has been made for us a Masjid, and its earth has been made for us a means of

purification (Sahih Muslim). And the wording in Bukhari and Muslim is that The earth has been made for me a Masjid and a means of purification.The difference in the 2 effects rulings. The 2 nd one, reported by Bukhari and Muslim means thatanything on earth can be used to make Tayyamum. Whereas the first one specifies that only sandor soil can be used for Tayyamum.An example of this is the hadith, When any of you prays the 2 raka of Fajr, then let him lie downon his right hand side - this is not authentically reported from his saying, I.e. all the other reporters said that after the Prophet SAW prayed 2 raka of Fajr, he lay down, not that he said thatwhen any of you...etc.Abdul Wahid Ibn Ziyaad, narrators who are more reliable than him say that this is something thatthe Prophet SAW did, and not said. The first, I.e. that which has been narrated by the more reliablenarrators, that is the Mahfuz narration, and that which has been narrated by Abdul Waahid IbnZiyaad, that is the Shaadh report. The Shaadh report must be rejected.

45 If a weak narrator contradicts a Thiqaat, what is well known and reported by the Thiqaat is calledMa'ruf, and the narration of the weak narrator is called Munkar. An example of this is: The hadithwhomsoever establishes the Salah and gives the Zakah, and performs the pilgrimage, and faststhe month of Ramadhan, and honours the guest he will enter Jannah. Most narrators report thisfrom the words of, or the saying of Ibn Abbass, whereas a weak narrator says that these are thewords of the Prophet SAW.

nothing wrong with the meaning of this hadith, but to attribute it to the Proophet SAW, that'swrong.


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If a reports content ( matn ) is found that resembles it, then it is a witness report ( shhid ).

Investigating the paths of transmission for the above is called evaluation ( itibr ). 46

Contradiction & Objection

That which is accepted ( maqbl ):

if it is free from contradiction or objection ( mura a ), [52]then it is decisive ( mu kam ). 47

If it is contradicted by something equal to it [in soundness]:[53]

46 If we find that a companion narrates a hadith. In the corroborative chain ( mutbi ), Before we start

investigating we assume that this hadith is only narrated by this companion (there is only one sanad), but after we start investigating we find that there is another sanad linking up with this Sahaabi, and thehadith has exactly the same wording or an meaning, or only has the same meaning but the companion isthe same. This supporting, corroborative chain is called the Mutaabi'.An example of this is the hadith The month is 29, reported by Imam Malik from Imam Shaf'i. ImamShafi'i says that Imam Malik says who reports from Adbullah ibn Deenar, who reports from Ibn Umar.At the beginning we thought this was the only chain. Later, after some investigation we find thatQa'nabee (one of the students of Imam Malik) also narrates this hadith, and it links up with Ibn Umar,the same companion, therefore we say that this narration of Qa'nabee is Mutaabi' because it has the samecompanion, and the same wording and meaning as the narration of Imam Shafi'i. Shaahid. Imam An

Nasai reports the previous hadith, with the same wording, but on the authority of Ibn Abbass. So, thewording of the hadith is the same, but the companion is different. Therefore, because the Matn is thesame as the previous narration, in the Mutaabi', but it is by a different companion, then we call this

narration Shaahid. Imam Bukhari reports this hadith, that the month is 29 days, on the authority of AbuHurairah. This whole process is called 'Itibaar and the Mutaabi' and the Shaahid are the fruits of 'Itibaar

47 fulfilled the conditions of Sihah (authenticity), then the next step is to make sure that nothingcontradicts it in the sunnah or the Qur'an.


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if reconciliation ( jam ) is possible, they are reconcilable reports ([ mukhtalif al- adth }); 48

if not and the later one is positively established ( thbit ), then one is the abrogating report

( nsikh ) and the other is the abrogated report ( manskh ); 49 [54]

if not, superiority is sought ( tarj )[55];50

and lastly, neither one is confirmed or denied ( tawaqquf ). 51 [56]

48 49

like Jaabir (ra) saying that before the Prophet SAW did x then abrogated that, and that if anyone eatsmeat or food cooked over a fire his wudu was not nullified. The presence of Ijmaa. Ijmaa itself doesnot abrogate and is not abrogated. But, rather, it indicates to us that there was something thatabrogated that ruling.

Example of the one who drinks continuously. If a person drinks, then whip him, and if he

drinks again, then whip him again, and if he drinks a third time, then kill him. We find that this iscontradicted by other reports of the Prophet SAW, but there's Ijmaa of the Ulama that if a personcontinuously drinks, that person will not be killed. Therefore, that indicates that there was a reportthat the Prophet SAW had abrogated that particular issue. 50 We look at: (1) Narrators If we find one hadith has more reliable narrators than the other, than

we say that those particular narrators are more reliable, therefore we give preference to this. (2)Manner in which hadith was obtained. If every single narrator says that they heard it from their Shaykh, then another hadith which contradicts it says I read to my Shaykh, or my Shaykh gaveme the book, and gave me permission, which is a weaker form of narration. We give preference tothe narrators who say that we heard directly. (3) The time, we give preference to what came inMadina, compared to Makkah. (4) We look at that which is specific over that which is general, andgive preference to the specific.These are just some of the ways to deal with contradictions, and some of the scholars mention 50 ways.

51 , we cannot now confirm or deny any of the 2


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The Rejected & its Divisions

Reports are rejected (Mardud) because of:

1. lacuna ( saq )52 [57]

.2 or aspersion ( an). [58]

Lacunas

Lacunas are either:

1. at the beginning of the chain ( sanad ) on the part of the compiler,

2. at the end of the chain after the Successor ,

3. or elsewhere.

The first [case] is the suspended report ( muallaq ). 53

52 Lesson 3, part 3The Mabda, or Mabaadi of the sanad is the beginning of the chain I.e. from the Musanif, or thecompiler. The opposite is the 'Asl of the chain, which is the side of the Companion of the ProphetSAW. The missing link can either be from anywhere

53 Comes from the word suspended. technical terms, it is a missing link if one or more narratorsare missing from the beginning of the isnaad, if those missing links continue to the end of the sanad.So there are 5 scenarios: (1) The entire sanad can be deleted. Example, Imam Bukhari says that theProphet SAW


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The second is the expedient report ( mursal ). 54 [59]

The third:

says. (2) The enire sanad is removed, and Imam Bukhari just quotes a saying without attributing it toanyone (3) The entire sanad is deleted, except the companion. So, Imam Bukhari says Abu Hurairahsaid,(4) The entire sanad, except the Tabi'i and the companion has been deleted. Example, if ImamBukhari says, Nafi'i says that Ibn Umar says that the Prophet SAW said. There are 2 links between

Nafi'i and Imam Bukhari, but he has deleted them. (5) He deletes his Shaykh and attributes it tosomeone above his Shaykh. Example, Imam Bukhari narrates a hadith from Qa'nabee, and Qa'nabeefrom Imam Malik, so Imam Bukhari would then take away Qa'nabee, his teacher, and narrate fromImam Malik, who is the shaykh of his Shaykh.

These hadith are rejected, because there is no 'Itisaal. We said that for a hadith to be Sahih,it needed to have a continuous chain of narration

If we find a Mualq hadith in Bukhari and Muslim what is the ruling? Muslim has about 13/14Mualq hadith, but Bukhari has 100s, so much so that Ibn Hajar, when he explains Sahih Bukhari, in aseparate venture, he takes out all the ahadith which Bukari has mentioned without a sanad fromhimself to the companion, or the Tabi'i or the Prophet SAW (in his book Taghlik Ta'leek). In that

book he strives to find all the missing links which Bukhari mentions. If we look at the Mualaq hadith in Bukhari, there are 2 types: (1) we find that it has a continuous

chain in another. (2) It is not Mawsul (continuous) in either Bukhari or Muslim. It is either (a) Jada * (?) - meaning it is in an active voice, Imam Bukhari says that the Prophet SAW said, or did,or Abu Hurairah reported. If he used the active voice, it's called Manzum. If he uses the passive voice,it was said, it was narrated, it is said that the Prophet SAW said, then in the Jazm, no for sure that itis authentic to whom Imam Bukhari has suspended it on. If it is said in a passive voice, we need toverify it, and need to know who are the missing links in that chain of narration. 54 Literal definition of the Mursal hadith is that it is the hadith which has been quickly sent..

The Mursal hadith is that which the Tabi'i attributes to the Prophet SAW.Some scholars say that only if a senior Tabi'i (I.e. a Tabi'i who narrates from many of the senior companions of the Prophet SAW, and from many companions), if he attributes something to theProphet SAW only, without mentioning the companion, only that is called Mursal.The majority of the scholars state that if any narrate something directly from the Prophet SAW,,without mentioning the companion, that is called a Mursal hadith. Because there is no continuouschain, then one of the conditions of Siha has not been fulfilled, and the hadith is not accepted. Thereare 3 opinions on the Mursal hadith: (1) It is accepted. (2) It is daef because it is not continuous. (3)It is accepted, based on certain conditions.Mursal of the sahaabi. Narrated by the companion of the Prophet SAW who was too young, or who wasn't present to have heard this from the Prophet SAW. Example, Muhammad , the son of Abu Bakr was born when the Prophet SAW was on his way for Hajj, a few months before theProphet SAW passed away. This was in Dhul Qa'adah, and the Prophet SAW passed away inRabial Awal. So, this companion was only about 3-4 months old when the Prophet SAW passedaway. He was a companion, and his mother, Asma bint Awais, and his father, Abu Bakr, werecompanions. But, he could not have been a witness, so whatever he reports from the Prophet SAW

is called Mursal. Even though he was a companion, he was considered to be a Tabi'i because hewas too young to have narrated something from the Prophet SAW.

The Mursal of the Sahaabi is accepted, as seen in the case of Aiesha (ra), she wasn't present whenthe Prophet SAW received revelation but in Sahih Bukhari, in the first chapter, she narrates hadithabout when the Prophet SAW received revelation. She wasn't there, she wasn't even born at thattime, which shows us that the scholars have accepted the Mursal of the Sahabi, because the onlysource a companion could have had is another companion, so the issue of the missing link doesn'tapply here.


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o If the lacuna consists in two or more narrators consecutively then it is the

problematic report ( mual ), 55 [60]

o

If not, then it is the broken chained report 56 ( munqa i)[61]

The lacunas[62] can be:

1. 57

obvious [63]

2. or hidden. [64]

The first is recognized by lack of meeting [between inter connected reporters]. Hence

the need for [biographical] history.

The second is the camouflaged report ( mudallas )[65], a report related with a phrase which

implies possible meeting, such as From so and so, He said, ( an, qla ). Likewise, the

hidden expedient report ( mursal khaf )[66] from a contemporary he did not meet [or did

not meet as a narrator, such as a baby Companion from the Prophet , e.g. Ms ibn

ala .

55 We find many example of this in the Muwatta of Imam Malik. Many times he says It has reachedme that Abu Hurairah . Between Imam Malik and Abu Hurairah there are 2 people. How do weknow this? Because in other narrations, in Sahih Muslim We know that they are 2 consecutivemissing links, that are neither at the beginning nor at the end. This is an example of a Mu'dalreport. It is daef from this chain of narration (not from the wording, the wording is authentic), buta Sahih narration from Muslim and others.

56

57 Al Haakim mentions an example of Abu Jafaar Al Kushi who reports from Abdi Ibn Humayd. Thescholars asked Abu Jafaar when he was born (found it strange that he had narrated from Adbi ibnHumayd), so he said, I was born in the year 260. So Haakim turned to the rest of the gathering andsaid that this man claims to have narrated from Abdi Ibn Hummayd 13 years after his death. Hewas able to expose this person just by using History.


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Aspersion

Aspersion ( an)58

is because of one of the following:

1. the narrator lying [67]

2. 59being accused of lying [68]

58 This Aspersion is because of one of 2 things (1) The Adaalah of the Raawi, or (2) because of the Dabt of the Raawi.

The majority of the Muhadithoon say that if a person has been accused of lying once, that that isenough for their narration to be rejected forever


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3.

60making enormous mistakes [69]

4. being heedless ( ghafla ) 61 [70]

5. being morally corrupt ( fsiq ) 62 [71]

6. being delusionary ( wahm )63

[72]7. contradicting others ( mukhlafa ) [73]

8. being unknown ( jahla ) 64 [74]

9. being an innovator [75]

10. being chronically forgetful 65 [76]

The first is the forged report ( maw ). 66 [77]

59 This could mean one of 2 things: (1) He is the only one to report a particular narration and itcontradicts established matters in the Deen, whether or not it has been established in the Qur'anor sunnah. (2) This person is known to lie in his daily speech with people, but it has never yet

been ascertained that he lies when he narrates hadith. This person is Muhatahamun bil Kathib accused of lying. The ruling on this type of narrationis that his narration is rejected.

60 Example, mistakes in more than half, his narration is rejected.

61 62 There are 2 types of interpretation. (1) Interpreting the Qur'an or hadith incorrectly, and falling

into a sin (biddah) (2) Disobedience without any proof, such as drinking63 For example, he cannot be sure if the hadith is from the Prophet SAW, or the saying of the Sahaabi..

This person's narration would be rejected. It's important to note that the hadith itself would not be

rejected. If you find the same hadith throught different asaanid, then you can accept it.64 There are actually 3 types (for clarity), (1) Jahalatul Dhaat we don't have the name of the person.65 There are 2 types of forgetfulness when it comes to the Raawi (1) Permanent The Raawi has

always had a bad memory. He makes so many mistakes that we cannot accept his testimony (2)It happened later, due to old age, or he lost a family member, and that affected him so badly

psychologically, or he used to narrate from his books, but they were binned or burnt, and nowhe narrates from his memory, and his memory is bad.If it is chronic, then his narration isrejected. Lesson 4, part 2

66 I


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The second is the discarded report ( matrk ). [78]

The third is the disclaimed report ( munkar ) according to one opinion, as are the fourth andfifth.

When delusion ( wahm )67

is discovered through external indications ( qarin )and gathering the paths of transmission, then it is the defective report ( muallal ).

As for contradicting others ( mukhlafa ), if it results from:

We know if is a fabricated ahadith by (1) The person admits it and makes Tawba. (2) The personclaims to have heard it from a particular person, and it would be historically impossible for this tohave happened. Example, if a person said that the Prophet SAW was with his uncle, Abu Talib atHudaybiyya, this is impossible, as his uncle died before the hijrah. (3) Unintentional fabrication.

Example, one of the Sheikhs of hadith was sitting in a gathering narrating hadith and said that theProphet SAW said...and then a man walks in who has Nur on his face, and the Shaykh sayswhoever makes salah at night will have Nur on his face during the day - so everyone thoughtthat this was the hadith . But, when we research this, we realise that the hadith is a lie, but it wasdone unitentionally. (4) It was done intentionally, example, the hadith about the horse and thesweat. A person can tell immediately that the Prophet SAW never said that, without looking at thechain of narrators, we can see that just from the hadith itself.

67 Al Wahmu, or Al Wahamu.To find out if a delusion has taken place we look at external indications, or we look at all the differentasaanid and we join them together and we can see that there is something wrong with this. There are afew types of ilah, e.g. the Raawi says Murrah ibn Ka'b, instead of saying Ka'b ibn Murrah, or there isan Ilah in the text itself, when one Raawi mentions something that other Ruwaat didn't mention, and wediscussed that under Shadh, or we find an ilah in the sanad and the Matn.


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o changing the wording of the chain, it is the chain interpolated report ( mudraj al-

isnd ) 68 [79]

o conflating a halted Companion report ( mawqf ) with a raised Prophetic report ( marf )

then it is the content interpolated report ( mudraj al-matn ) 69

o or transposition, then the topsy turvy report ( maqlb ) 70 [80] o or inserting a narrator, then it is the insertion into an already connected chain report

( mazd f mutta il al- masnd ) [81]

o or it is substituting one narrator for another [without preponderance of one chain over

the other], then it is the inconsistent report ( mu arib ). 71 [82] Substitution may occur

intentionally for the sake of testing [83]

o or alternating dots or vowels while orthography remains the same, then the dot distorted

report ( mu aaf ) 72 and the vowel distorted report ( mu arraf ). 73 [84]

68 If he added a narrator. 69 This can happen at the beginning, middle or end of the hadith. (1) This happens sometimes

when the narrator, after the Tabieen, he adds the words of a companion into the words of theProphet SAW. The words were separate, but he joined them together.Sometimes people are unsure pf what the Prophet SAW meant. An example of this is there areno days in which good deeds are more beloved to Allah swt than these 10 days. When peoplewho were not present heard this hadith, like the Ta'bieen and those after them, they will not knowwhat the Prophet SAW meant. So the Raawi says, He means the 10 days of Dhul -Hijjah - weknow that those are not the words of the Prophet SAW, but the Raawi is seeking to clarify whatthe Prophet SAW means.Aiesha (ra) discusses when the Prophet first received revelation. She said that he used to worship,the word is Tahanathu and the Raawi explains that it means to worship.If it is something we know that the Prophet SAW could not have said. Example, For the slave, he has2 rewards, and if it was not for Jihaad and being good to my mother, than I would have wanted to be aslave. - There is no problem in the first part of the hadith, but the Prophet SAW's mother passed awaywhen he was a child, so there is no way that the Prophet SAW could have been good to his mother. Itis clear that these are not the words of the Prophet SAW, but of Abu Hurairah

(2) The other case of an intentional fabrication is when someone lies upon the Prophet SAW.70 Example, instead of saying Malik an Nafia, he says Nafia an Malik

The Prophet SAW said that 7 people will be under the shade of Allah on the day when there will be no shade. One of those people will be a person who gives in secret so much so that his left handdoesn't know what his right hand has given. Some narrators have narrated this hadith and have saidthat he gives charity in secret so much so that his right hand doesn't know what his left hand has

given. We know that this is incorrect. In Bukhari and Muslim it is narrated as his left hand doesn'tknow what his right hand has given.71 There is no way of knowing for certain which one is the correct sanad. Example, if people see an

accident, and someone says it was red and purple car, and another says something else etc. thereis no way of knowing which report is correct.Lesson 4, part 4

72 Al Muraajm becomes Al Muzaahim. The dot was taken away and goes from being a Jeem, to aHaa. Look at the precision of the Muhaditheen. By saying a different name, it affects theauthenticity of the hadith, so they went as far to check the dots in the narrators name. Beforethey discussed the hadith itself, this is the type of dedication they showed to preserving theProphet SAW's ahadith.

73 What happens when you are reading a book, and you find that there are mistakes in thevowels? You cannot put a line through the text, but can make the changes in a footnote.


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It is not permissible to intentionally alter a adths content ( matn ) by omission or

paraphrase, except for someone knowledgeable of what changes meanings. 74 [85]

If the meaning is obscure, explaining odd words and clarifying the problematic is needed. 75 [86]

74 Example of this is if the Prophet SAW said you're not allowed to have a dog, except a certain typeof dog. If you omit the last part of the hadith (after, except), you have changed the ruling, andmade all dogs prohibited, regardless of the type, or its purpose. That's why the scholars say thatit's impermissible.But, if the hadith is lengthy, and the scholars understands that whatever he omits is notdependant on what remains, or vice versa, then that is permissible.

The early scholars, Shu'bah ibn al Hajjaaj were very much against this, that you must narratethe hadith the way the Prophet SAW had narrated it, any other way was not permissible. Thehadith had to be narrated verbatim.

There are many instances where they do not narrate the words of the Prophet SAW verbatim andthey narrate the meaning of the Prophet SAW words. Also, we find that the Ulema have agreedthat it is permissible to teach the shariah to people who do not understand the Arabic language andto explain the Shariah in another language. Then to paraphrase the words of the Prophet SAWmust also be permissible, as Ibn Hajar says in Nuzha.

If the Raawi narrates the hadith by meaning, it does sometimes effect the meaning. 75 The hadith that to curse another Muslim is a sin, but to fight him is Kufr. - the Ulama say that

this is a problematic hadith, why? Because this hadith means that by just fighting another Muslimtakes you outside the fold of Islam. Yet, Allah swt says in the Qur'an that He forgives every sin,except associating partners with Him. So, if killing takes a person outside the fold of Islam, thishadith contradicts the verse of the Qur'an.


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The causes for which a narrator is unknown ( jahla ) are:

o The narrator may have many names and he is mentioned with one that is not well

known, for a purpose. 76 Concerning this they compiled the clarifier ( al- m i). [87]

o The narrator has few [narrations] and is not frequently taken from. Concerning this

they wrote single report narrators ( alwu dn ) 77 . [88]

o Or he may be left unnamed out of brevity[89]. Concerning this [they compiled]

the anonymous mentions ( mubhamt ). 78 [90]

o The anonymous narrator ( mubham ) [91]is not accepted[92], even if he is mentioned

anonymously with a grading of commendation ( tadl ), according to the soundest opinion 79

. [93]

o If the narrator is named:

In Mukhtaliful Hadith, 2 authentic hadith which seem to contradict one another. In Mushkilulhadith, these ahadith conflict with verses of the Qur'an, or matters established in the Shariah.

76 Example is Abu Hurairah, not many people know that his name was Abdur Rahman ibn Saqar,so if a hadith was mentioned as being narrated by Abdur Rahman ibn Saqar, people may think thatit is an unknown narrator.If the Shaykh is weak, and his name is Abu Muhammad. The Raawi would say that hisShaykh's name is Abu Abdil Malik, so one of the purposes could be of camouflaging a report

77 They also have very few students.78 Example, Imam Bukhari reports from Yusuf, who reports from a man, who reports from

Imam Malik. The unnamed man is called a Mubham.Sometimes we see that a man came to the Prophet SAW and asked him a question. Who is thisman? He is Mubham, it doesn't affect the actual authenticity of the hadith because it appears in

the text of the hadith itself, it doesn't affect the Adaalo of the Dabt.The 2 nd thing is we have something called the Muhmal is when the lineage of the person is notmentioned. For example, Shk Tariq is the son of Muhammad, but in the sanad we only have hisfirst name, his lineage is not mentioned. That is called Muhmal, meaning that his lineage has beenremoved, out of brevity, and this can cause confusion. Example, we have Sufyaan Ath Thawri andSufyaan ibn uyaynah. If we find in a sanad, the word Sufyaan only, then we are uncertain, whichSufyaan are we speaking about? Here, there is no real problem because both of them are Thiqa, butwhat happens if we have a one that is Thiqa and one that is Daef? This is going to cause problems.One of the ways of clarifying this is to know who the teachers of every Sufyaan was. In t he booksof the biographies of the narrators (The books of Rijaal), the teachers of the Raawi are mentioned,as well as their students.

79 This means that there is disagreement amongst the scholars.Imam Shafi'i mentions this many times in his books, and says that a Shaykh narrates to me, whomI trust, or a Thiqa mentioned to me, whom I trust. He doesn't mention the soundest opinion, whichis the opinion of the majority of scholars, that if someone says. So the narration of this Raawi isnot accepted until we know exactly who he is.


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If only one person related from him, then he is an unidentifiable reporter 80 ( majhl

al- ayn ).

If two or more related from him and he is not [explicitly] declared reliable 81 , then he is

a reporter of unknown status ( majhl al -l ); and that is the veiled reporter ( mastr ).

Innovation82 is of two types:

1. tantamount to apostasy 83 [94]

2. or tantamount to moral corruption. 84

As for the first: The vast majority do not accept any narrator thus described. 85

As for the second: Someone who is not inviting people to it is accepted according to the

soundest opinion, unless he related something supporting his innovation[95]: in that case

he is rejected according to the preferred opinion. 86 This is what al- Nas's shaykh, al -

Jzajn, explicitly said.

Then poor memory :

80 Although we know the person's name, their personality is unknown to us81 No-one has made Tawfeeq, which means that no-one has declared him reliable, nor is there

any Tajreeh no-one has declared himto be unreliable, then he's a reporter of unknown status.

Lesson 5, part 2Majhul al Haal and Mastoor mean exactly the same thing.

82 83 84 85 86


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If it is chronic [96], then it is the anomalous report ( shdhdh ) 87 according to one opiniono

or occasional, then the jumbled report ( mukhtala ). [97]

Whenever a chronically forgetful reporter is corraborated by a reporter worthy of oconsideration, the veiled reporter ( mastr ), the expedient reporter ( mursil ), and likewise

the camouflager reporter ( mudallis ), their adth becomes the fair ( asan ) report, not in

itself, but on the whole ( l li - dhtihi bal bil majm ) 88 . [98]

87 He's always going to contradict the Ruwaat 88 If the Raawi has a chronically bad memory, or the hadith that has an unknown person whom only 2

people narrate from, or we have a hadith where the Tabi'i says the Prophet SAW says (Mursal), or a(Mudallas) where the narrator has made Tadlees of his Shaykh, or someone after his Shaykh;mentioning him by another name that he is not well known for, or giving us the impression that he

heard this hadith from that person, when he did not. If a Raawi who is worthy of consideration;the narrator who is accepted in the Sahih and Hassan hadith, reports something whichcorroborates any of these 4 ( above), then the hadith becomes Hassan, not in and of itself, butrather because of that Sanad, and because of any other Sanad we might find that supports it

becomes Hassan Lee Ghayrihi


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.

To Whom the Report is

Attributed The chains ascription ( isnd ) explicitly or implicitly 89 goes to

1. the Prophet : consisting in his statements, or his actions, or his tacit approval 90

2. a Companion . He is whoever encountered 91 [99] the Prophet believing

in him[100] and died as a Muslim 92 , even if [his Islam] was interrupted by

apostasy according to the strongest opinion 93

3. or a Successor, namely anyone who met one of the Companions 94 . [101]

The first is the raised chain (Prophetic) report ( marf ). [102]

The second is the halted chain (Companion) report ( mawqf ). 95

The third is the severed chain (sub Companion) report ( maq ) 96 . It is the samefor anyone subsequent to the Successor. [103]

The last two are said to be non Prophetic reports( thr ). [104]

89 Explicit The Prophet SAW did, said, or approved of.Implicit We were ordered/prohibited to do the following, or we used to do something andthe Prophet SAW did not prohibit us.

90 91 Some scholars defined it as whoever saw the Prophet SAW, but that would exclude any blind

companions, like Abdullah ibn ummi Maktum and others. Therefore, they did not see theProphet SAW, and wouldn't be considered as companions, but there is no one who says that.

92 93 If he apostated after the Prophet SAW's death, but later repented, before his own death,

then according to the strongest opinion, he would be considered to be a companion . 94 A Tabi'i had to have met at least one companion, whilst a Muslim, and died as a Tabi'i.95 .96 P


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How the Report is Attributed

A grounded report ( musnad ) is a report that a Companion raised to the Prophet with

a chain that has the outward appearance of being connected. [105]If its numbers [of

narrators in the chain] are few 97 , either it ends with:

1. the Prophet

2. or an Imm with a distinguished description, like Shuba.

The first is absolute elevation ( ulw mu laq ) [106]

The second is relative elevation ( ulw nisb ). It includes:

o concurrent chain ( muwfaqa ) which arrives at the shaykh of one of the compilerswithout using the compilers path;

o convergent chain ( badal ) which arrives at the shaykhs shaykh in the same way;

o parity ( muswt ) which is the number of narrator links in the chain from the narrator

to the end equaling [the length of] the chains of one of the compilers; 98

o and handshaking ( mu fa a ) which equals the chain of that compilers student. 99

Descent ( nuzl ) corresponds to elevation ( ulw ) in all of its categories.

If the narrator is the same age as someone who narrates from him and they met, then it

is peer narration ( aqrn ). 100

97 Uloow A chain with few narrators, there is lesser chance of mistake, and could be moreauthentic.

98 All of these discussions occurred much later, early scholars were more concerned aboutachieving an authentic chain of narration.The longest chain of narration in the sunan of Nasa'i is 11 people in the chain from Nasa'i and theProphet SAW.

He had 11 people in his chain, which is why he says it's equal to the length of the chain of one of its compilers.99 \Ibn Hajar is equal number of the student of An Nasa'i, or any other compiler of hadith, therefore,

it's as if he has shaken hands with An nasa'i, like the student of An Nasa'i must have shakenthehand of Nasa'i.

100 Example, Imam Malik and Sufyan ibn uyaaynah, they were the same age, and one narrated fromthe other. This is called Rawiyat Aqraan. If they both narrated from eachother, then we called thatMudabaj, therefore, every single Mudabaj is an aqran report, but not the other way around.


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If each of them related from each other then it is reciprocal narration ( mudabbaj ).

If he relates from someone inferior [in age, teachers or knowledge] him, then it is

seniors from juniors narration ( akbir an a ghir ) 101 . It includes: fathers from sons

narration ( al- b an al -abn ); its opposite is frequent. It includes son from father or

grandfather narration ( an abhi an jaddihi ). 102

If two share the same shaykh and ones death precedes, then it i s predecessor

successor narration ( sbiq wa - liq ). 103

If he relates from two shaykhs whose names match and cannot be differentiated, then

the fact that he specializes in narrations from one of them is a sign that the other one is

irrelevant. 104

101 . Example, Bukhari narrated from Tirmidhi, even though the difference in status between the2 of them is vast, and also Imam Ahmed narrates a hadith from Abu Dawud.Tamim ad Daari spoke about the Dajaal and the Island that he went to and what he saw there,and the Prophet SAW narrated the story from him, which is an example of a senior narratingfrom a junior.

102 Example, The full lineage Amr ibn Shuaib ibn Muhammad ibn Abdullah ibn 'amr ibn'Aas.

103 Khatib al Baghdaadi has a book specifically about that. Example, Imam Bukhari reportsfrom Kutaybah ibn Saeed, and the last person to narrate from Kutaybah ibn Saeed is An Nisa'i.

Imam Bukhari and Nisai'i both narrate from Kutaybah ibn Saeed but Bukhari died before An Nisai, so we call that as Saabiqoo wal Lahiqoo104 Example, If you have 2 Shaykhs, both of their names are Muhammad ibn Muhammad, and

there is no way to differentiate between them based on looking at their Shaykhs and their students.But, we know that our narrator spent 20 years with one of the Muhammads, then we know that weare speaking about Ibn Muhammad al Baghdaadi, and not Muhammad ibn Muhammad al MakiI.e. we know that one that he specialised/spent a lot of time with is the one that is meant.


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If he denies what is related from him

categorically, the report is rejected 105

or possibly, then it is accepted according to the soundest opinion. 106

Concerning this is the genre of those who narrated and forgot ( man addatha wa

nasiya ).

If the narrators conform in the phrasing used to convey or in some other manner, then it

is pattern chained narration ( musalsal ). 107

If the student and the Shaykh are both Thiqa, and the student says that he studied with that105Shaykh, but the Shaykh denies it categoricall, then that narration, from that student, on the authority of that Shaykh is rejected. It does not mean that we reject that Raawi, but rather we reject that

particular report. We are not criticising the student, because it is quite possible that the Shaykhforgot.

The Shaykh can't remember if the student studied under him, then in that case we accept the106student's narration through the Shaykh, because definitely the Shaykh forgot.

107


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.

Forms of Conveyance

The forms of conveyance are:

Samitu (I heard) 108 1.

and addathan (he narrated to me ) 109 2.

then akhbaran (he reported to me) 110 3.and qaratu alayhi (I read to him)4.

then quria alayhi waana asmau (it was read to him while I heard) 111 5.

Ibn Hajar starts from the highest form, then goes down to the lowest form.108, and Adaa means to convey it to others in the manner in which

it was conveyed.It's in the singular, so gives the impression that the Raawi was alone when his Shaykh109

narrated to him. 110

. Example , would take the book, Bukhari, and read it to his Shaykh, and his Shaykh would point out mistakes. And, the Shaykh would also talk about the meaning of words etc.

111


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6. then anbaan (he informed me) 112

7. then nwalan (he put into my hands)

8. then shfahan (he told me verbally)

9. then kataba ilayya (he wrote to me)113

10. then from (an) and the like

The first two are for someone who heard the shaykh verbatim one on one. If pluralized

then [he heard] with someone else. The first is the most explicit and is the highest ranked

in adth dictation. 114

The third and forth are for someone who read [to the shaykh] while alone. If the plural is

used it is like the fifth. 115

Informing [the sixth] is synonymous with reporting [the third]. However, in the custom of

the later generations of the scholars it is for authorization ( ijza ), like an [from]. 116

The indecisive transmission terminology [ anana , i.e. from so and so, from so and so] of contemporaries is understood to be direct audition unless from a camouflaging reporter

( mudallis ). 117 It is said that a condition is that the meeting of the said contemporaries be

positively proven, even if only once; it is the preferred opinion ( mukhtr ). 118

They used mushfaha for an oral authorization and muktaba for a written authorization

[with the late scholars]. 119

112 Gives the impression that the Shaykh taught the Raawi that hadith in private.113 The Shaykh wrote down hadith and sent it to his student.

(1) and (2) are the first level (3) and (4) are the 2 nd level, (5) is the 3rd level, (6) is the 4 th level,(7) is the 5 th level, (8) is the 6 th level, (9) is the 7 th level, and (10) is the last level.Anything like it means, so and sosaid

114 This is how the Prophet SAW taught his companions; he would speak, they would listenand memorise, and convey it to others.

115 If it is said we heard etc It doesn't mean that they all read to him at the same time, but thatone of them read to him, and the others took notes, or followed it in the copies of their book.It is common around the world to sit with a Shaykh and read to him. This is for many reasons,firstly it is easy for the Shaykh, the Shaykh would also hear the reading of the student, andthat whatever is read is correct, and that there are no mistakes in what they have read.

116 Scholars like Ibn Hajar, instead of sa ying Aqbarani, they would rather say Amba'aniif they receive that particular narration by Ijaaza, it then has the same status as 'An.

117 If a Raawi says, from Shaykh Muhammad and this is understood to have been hearddirectly from the Shaykh. This is understood to be a Mutassil Ismaad, unless that person whouses 'An is Muddalis, he is known for camouflaging the status of his Shaykhs. This will then berejected, until the Raawi is explicit and uses any of the forms of conveyance. For instance, in onenarration, he says 'An Shaykh Muhammad, and in another narration, he says, I heard ShaykhMuhammad say. If that happens, we can accept the na rration.

118 It is said by certain scholars that a condition for the hadith to be accepted is that we knowthat they met at least once.

119 If the word Shafaha is used, then it is for giving an oral authorization, to the exclusion of

any other time of authorization, namely written authorization. Example, if the Shaykh says, I giveyou permission to narrate Bukhari, then we say that this is Mushaafaha, that authorization that has been done verbally.


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For the authenticity of munwala, they stipulat ed that it be accompanied by permission to

relate; it is the highest type of authorization ( ijza ). 120 They also stipulated permission for a report found ( wijda i.e. something found in a

book ), likewise a book bequeathed ( wa iyya bi-l- kitb ) 121

, and in a shaykhs publicannouncement that he narrates something ( ilm ), otherwise it is of no consequence; as is

an authorization that is universal 122 or to someone unknown [to us], or to someone

nonexistent 123 according to the soundest opinion concerning all of the above.

If he remains quiet and doesn't give me explicit permission, you cannot narrate that. But, if he120says, go and teach it to the people of your Town etc. then that is the Munawala that the scholars of hadith would accept.

If the Shaykh's books were left to you, then you can only narrate the ahadith that he gave you121explicit permission to narrate.

Example , I give all the people in South Africa to narrate Bukhari. If that is the case , this is an122Ijaaza without meaning, all the people would not have the ability to report Bukhari and Muslim.

Example, all the children that my son will have., I give permission for them to narrate Sahih123Bukhari. This is not acceptable.

Lesson 6 , part 3


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Names of Narrators

If the names of the narrators and the names of their fathers and on up match although

they are different individuals, then it is same name different identity narrator ( muttafiq

wa muftariq ). 124

If the names match in writing but differ in pronunciation, then it is

homographic heterophonic ( mutalif wa mukhtalif ). 125

If the names match but differ in their fathers, or the opposite, it is same name different

father or son narrators ( mutashbih ) 126 , and likewise if the similarity occurred in the name

and the name of the father while there is a difference in the affiliation ( nisba ). 127

This and the previous can form various combinations, including:

similarity or difference occurring except in one or two letters

or transposition

or the like.

124 Example, there are about 6 people who lived at the same time, who's name was Khalil IbnAhmed. The first is the Grammarian fromBasra, 2 nd Khalil Ibn Ahmed Al Muzani, the 3 rd personis Khalil Ibn Ahmed al Asbahaani, 4 th is Khalil Ibn Ahmed As Sidzi, and 5 th Khalil Ibn Ahmed alBusti and Khalil ibn Ahmed Ash Shaafi'i.Knowing where they came from etc. removes doubt that they are the same person.

125 2nd example, 'Umaara, and 'imaara, they are written exactly the same; Ayn, meem, alif,Raa, and Tarmabuta, but they are pronounced differently. The difference can only be known

by studying with the Ulama and memorisation, a pattern cannot be applied. So, they might say,this person's name is Salaam, with no Shaddah on the Laam.Ibn Hajar mentions that many scholars fall into this mistake of placing vowels on them, but the

problem is that the ink fades away. So, it's important that you actually state, there is a Fatha onthe seen, rather than just putting a Fatha on the seen

126 Example, Muhammad ibn Akeel and Muhammad ibn Ukayl (the father's name is writtenthe same, but pronounced differently). Example of the 2 nd , Suraysh Ibn Nu'maan and Surayj ibn

Nu'maan, their father's names are the same, and their names are also similar, except for the dotson the sheen.

127 Example, Muhammad Ibraaheem al Bukhaari, and Muhammad Ibraaheem Al Maki.The name is the same, the father's name is the same, but the affiliation is different.


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Conclusion

It is also important to know:

1. the synchronous layers ( abaqt ) 128 of narrators

2. the dates of their birth and death 129

3. their lands and regions 130

128 Ibn Hajar divides the Tabaqaat into 12. The first is that of the Sahaba, and he includes all of them. Number 2, he speaks about the senior Ta'bieen, those who narrate solely from thecompanions of the Prophet SAW, like Saeed ibn Musayb, then a level lower, example, Hassan AlBasri who narrates from many companions, but also narrates from other senior Tabi'een. Thenyou have a level lower that, like Az Zuhri, and most of his narrations are from the Tabi'een andhe only narrates from a few of the companions. Then you have the last level, those who sawsome of the Sahaba, but didn't narrate any hadith from them.

129 Knowing their dates of birth closes the door to liars, and those who practise Tadlees..

130 Before Islam, the Arabs would be attributed to their Tribes, so a person would be a Qureshietc. But, when Islam started to spread, people started to attribute themselves to these places, rather than attributing themselves to their tribes. The way we know whether a narrator comes from acertain place is to know the books of history of certain places, like Tareequl Baghdaad of Kateebal Baghdaadi etc.


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4. and their conditions: commendation ( tadl ) 131 , discreditation ( jar ), and

being unknown ( jahla ). 132

The categories of discreditation ( jar ) are [from worst to slight]: 133

1. To be described with the superlative ( afal ), e.g. greatest of all liars akdhab

al- ns ]) 134

2. Archimposter, archfabricator, archliar ( dajjl , wa , or kadhdhb )135

3. The slightest is malleable, chronically forgetful, and he leaves something to

be desired ( layyin , sayyi al -if , and fhi maql ). 136

And the ranks of commendation ( tadl ) are [from highest to lowest]:

1. To be described with the superlative ( afal ), e.g. most trustwort hy of

people ( awthaq al - ns )

2. What is emphasized with one attribute or two, e.g. trustworthy

trustworthy, trustworthy and memorizer ( thiqa thiqa or thiqa fi ) 137

131 Amongst the first scholars to discuss the levels of Jarhe Ta'dil is Abu Muhammad Abdur Rahman ibn abi Haatim Ar Raazi in his introduction to his book Ar Jarhu wa Ta'deelu in whichhe mentions the biographies of narrators, and he also mentions whether or not they are endorsed,or discredited.

132 The status of the narrators I.e. are they reliable, have they committed any major sins etc.Their status has been divided up into 3 categories, but Jahaala is also included in thosenarrators who are discredited and we do not accept hadith from him.

133 He mentions the most important levels of discreditation and commendation, as this book isa summarised text.

134 Or, the worst of liars, or a pillar of lies, these are all ways to describe the worst of narrators.135 The seegah al Mubaalaga is the form of exageration,

A Kadhdhaab is a person who lies profusely, compared to a Kadhib, a person who lies. 136 There are levels in-between the worst and the best that Ibn Hajar doesn't cover.137 To we make Ta'dil of the Sahaba? Can we say that they are Thiqa etc? The answer is that all

of the companions of the Prophet SAW are awdool.


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3. Something that suggests proximity to the slightest levels of discreditation, e.g.

honest layman ( shaykh ).

Attesting someones good record ( tazkiya ) 138 is accepted from someone knowledgeable

in its criteria, even if from a single person according to the soundest opinion ( a a). 139

Discreditation ( jar ) takes precedence over commendation ( tadl ) if it comes in detail from

someone knowledgeable in its criteria. 140 When lacking commendation, discreditation is

accepted without specifics 141 , according to the preferred opinion ( mukhtr ).

138 .139 If only one Alim of hadith says this Raawi is Thiqa, is of sound character and has an

excellent memory, that is enough.Jbn Hajar indicates in 2 ways that there is disagreement, he says even, and he alsosays, according to the soundest opinion.So, if an Alim of hadith endorses a narrator, we will accept that, but we need to know that heis unbiased towards this particular narrator and that he is not known for being lenient.

140 What happens when a Muhadith says that this person is Thiqa, and another Muhadith saysthat he has a bad memory, and starts to give examples of his bad memory. In this case, we give

precedence to the Jarh over the Ta'dil, because it has been explained. The reason why we havediscredited this person have been given by this person who is knowledgeable of the reasons.Having a chronically bad memory is a reason for the rejected of this particular person's narration.

141 In the above example, the person has been both accredited and discredited at the same time, butthe person who discredits them has given the reasons for that. In the 2 nd case, we find that the personhas not been endorsed whatsoever, rather he has been discredited, but the reason for the discreditation

has not been mentioned. In this case the dicreditation is accepted without reasons, according to the preferred opinion, which indicates that some scholars disagreed with this.


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Miscellaneous Topics

It is also important to know:

agnomens ( kun , sing. kunya) of the people referred to by [first] name, 142

the names of people referred to by agnomen,

those whose agnomen and name are one and the same, 143

those with multiple agnomens or multiple titles; 144

the one whose agnomen matches his fathers name, 145

142 It was the custom of the Arabs to be known after their first born child. E.g. UmmMuhammad. Sometimes a narrator is well known by his first name, and his father's name, and

people do not know what his Kunya was. Example, Qataadah ibn Da'aama As sadoosi, a well-known Tabi'ee. He was well-known by his name and not his Kunya, but his Kunya was AbulKhataab. It's important to know that if he know that Abul Khataab narrated a hadith, we know thatit is the same person as Qataadah. It also makes us wary when the narrator calls him AbulKhataab, when he was well-known by his first name.

143 If a person's Kunya is his name, it's important to know that so no confusion takes places.Example Abu Ubaydah ibn Abdillah ibn Masood. Abu Ubaydah is his name, and not his Kunya.

144

Ibn Jurayj abdil Malik ibn Abdil Aziz was well known as Ibn Jurayj, he had 2 Kunyas, AbuWaleed and Abu Khalid.145 Example, Abu Ishaq ibn Ibraaheem ibn Ishaq ibn Madani, so his Kunya resembles his father's

name, his Kunya is Abu Ishaq, his father's name is Ishaq. Or, his name matches his father's Kunya. Ishaq ibn Abi Ishaq As Sabi'i


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or vice versa;

or his agnomen [matches] his wifes agnomen; 146

and whoever is affiliated to someone other than his father or is affiliated to his mother,

or to something that does not immediately come to mind;147

and whose name matches the name of his father and his grandfather, 148

or his shaykhs name and the shaykhs shaykh, and on up; 149

and whose name matches the shaykhs name and the person narrating from him; 150

and the basic names of narrators;

and the names exclusive to one person ( mufrada ),

and agnomens and nicknames. 151

146 Example, Abu Ayub Al Ansaari and Umm Ayub Al Ansaaria147 There is a narrator called Khalid Al Hadtha. The word Al Hadtha means a shoe-maker, but

he was not a shoe-maker. When you read this you assume that he is a shoe-maker, but the reasonwhy he was called Al Hadtha is that he would sit in the company of the shoe-makers,

148 Al Miqdaad ibn al Aswad, Aswad was not his father's name, rather it was the person whoadopted him. His father's name was 'Amr. People started calling him after his adopted father..

149 Example, his name is Hassan ibn Hassan, and his Shaykh's name is also Hassan ibnHassan and his Shaykh's Shaykh is also called Hassan ibn Hassan.

150 Example Ar Rabi ibn anas narrates from the Sahaabi Anas ibn Malik. In this case his father

is called Anas, and his Shaykh is also called Anas.151


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[It is also important to know:]

Affiliations, i.e. to tribes 152 , homelands, 153 countries 154 , localities 155 , roads and alleys156 , proximity 157 ; to crafts and professions 158 . It gives rise to similarities ( ittifq ) and

confusions ( ishtibh ), as with names 159 ; and affiliations sometimes take place as

nicknames

and the reasons for these [because it may be contrary to the obvious].

The mawl 160 : topwise [patrons and masters], and bottomwise [clients and freedmen], 161

male and female siblings,

the etiquette of the shaykh 162 and the student 163 ,

152 Like Al Ju'fee, Al Taymee and Az Zuhree153 Al Bukhaari (from Bukhaara in Uzbekistan), An Nisaai, (from Kurasaan, Iran), Al Khazweeni

(Khazween, Iran). Many scholars are attributed to their homelands, where they grew up.154 Example, Al Misri, I.e Egypt, or Al Iraaqi the entire area of Iraq, and not certain cities.155 If someone is affiliated to a certain suburb within a city.156 Example, Daaraqutni, he comes from the house of cotton, and he was ascribed to that, and

his family were ascribed to that because they lived in an area that was well known for that industryin Baghdad.

157 Example, if he lived close to the river Nile.158 159 Example, a person may have travelled to Damascus, and he was called Al Dimishqui, and

he travelled to Al Baghdad, and he became known as Al Baghdadi, and sometimes a confusioncomes in as to which city this person should be attributed to.

160 Comes from the word Mawlaa which means Master, but can also have the meaningslave. In this case whether or not the person was the Master or the Slave, patrons and Mastersmeaning, this came about by the Master setting the slave free. The slave would then be the Mawlaof Banil Abbass by emancipation.

161 Certain tribes, smaller tribes affiliated themselves to bigger tribes, seeking their protection. When this happens, they also became their Mawaali.

162


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(1) Sincerity and correcting intentions..

(2) The Muhaddith should not narrate a hadith in the presence of those who are more entitled to bein his position. Example, Ibraaheem An Naqa'i, when he was in the presence of Ash Sha'bi, thenhe would not speak at all..(5) H(6) The Muhadith should be extremely eager to spread(7) Ibn Salah (ra) says when you narrate a hadith, you should follow the sunnah of Imam Malik (ra),(8) The Muhaditheen should face all of his students, and not give attention to some(9) He doesn't go out and just start narrating ahadith one after the other, without giving thestudents an opportunity to listen and to understand.(10) He should make sure that he has a special session where he dictates to his students, becausethis is the highest form of narration and it is also one of the best ways of narrating ahadith, andmake sure that it is recorded properly. Because when he narrates slowly, the student can check what they have taken down, with the copy of the Shaykh, then this is definitely the best form of narration.(11) If his students become many, then he should take a Mustamli, who is the person who wouldrepeat what the Shaykh has said.

163 (1) The most important one is that they must have sincerity


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(2) The student respects the Shaykh, does not disturb the Shaykh with many questions,.(3) He should seek the Shaykh's advise,(4) He should encourage others to do what he's doing. He should not avoid asking his Shaykhany question for 2 reasons, (a) because of shyness, and (b) arrogance.(5) .

(6) The student of hadith should start with that which is most important, example, some studentsstart with Ibn Majah, but Bukhari and Muslim are to be given moreStudent of hadith should study the 40 hadith of Imam An Nawawi, and then Amdatul Ahkaam

(6) Contd. Then he should study Bulugh Al Maram and Wal Muharar lil Abdilhaadi, this book was introduced into the faculty of Hadith in Madinah about 4 years ago. It's about the same sizeas Bulugh Al Maraam, but the author discuses the hadith in much more detail than Ibn Hajar. Thenthey should study Almuntaqa limajd ibn Taymiyyah, the grandfather of Ibn Taymiyyah collected a

book of 5000 ahadith on Fiqh and the explanation of this book is more famous than the original(Naynul Awtaar by Shawqaani). Then after these books, he should study Bukhari, and Muslim, thenthe Sunan, then the Sahih of Ibn Quzaymah and Ibn Hibaan, then Sunan Al Kubra Al Bayhaqi,Musnad of Imam Ahmed, then the rest of the Masaanid, then the Muwatta and all of the books like it.


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and the age of procurement and conveyance; the manner of writing adth, reading [the

shaykhs own narrations] back to the shaykh, audition, recital, and tra veling for adth 164 ;

(8) The minimum age for a person to start studying hadith is Tamheez, the age where thechild is able to differentiate...Imam Suyooti said that some scholars say that when the child is able todifferentiate between a donkey and a cow etc. then they should be taken to study ahadith. But this isnot a very accurate way, and most scholars say that the age of 7 is the minimum age.

The scholars of hadith are in agreement that if a person hears a hadith while being aKaafir, they can then narrate that hadith when they become a Muslim.

A non-practising Muslim who studies hadith, repents sincerely and becomes known for their upright character can narrate hadith.

When should a person convey ahadith? The Ulama say that when the following conditionsare reached: that he is 'Adl and Dhaabit.

164 It is important that a student travels for the sake of knowledge.+


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.


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One should also how adth is compiled: according to chains of narrators

( masnd ) 165 , subject matter ( abwb ) 166 , defects ( ilal)167 , or keywords ( a rf ) 168 ;

and knowing the historical context for the adth. 169 One of the shaykhs of al-Qa i

Ab Yal bin al - Farr wrote about it. 170

They have written books in most of these genres. This is a basic list mentioning

definitions without examples. It is difficult to be thorough, so consult the longer books. 171

165 . 166 Can also arrange it under topic matter, e.g under the headings of Fiqh. Or, he can arrange

the hadith by his shuyookh. If he has 50 shuyookh, he can arrange the hadith that he narrated fromthem, and places it in alphabetical order. This is called the Mu'jm. The plural is the Ma'aajim. Afamous example is the Mu'jmof Tabaraani, he has the Mu'jm Kabeer, and the Mu'jm Sagheer andcomplied these hadith according to the first name of the teachers.

167 He could do this in alphabetical order, by starting with the first word of every singlehadith that he's going to discuss, or he could do so under chapter headings, like all the hadiththat are defective in purification, and salah etc. under chapters of Fiqh, which makes it easy for users. Daraqutni has a book like this.

168 He arranges the hadith according to the first word, or the first 2 words, and he does soin alphabetical order.

169 Ma'rifatu Sababil Hadithi The historical context for hadith.This gives us the opportunity to understand the hadith better. good bidah charity one.. .

170 It is important to note that what is important is the general context of the hadith, and not theactual reason for the hadith. Allah swt has revealed many verses in the Qur'an for a particular

person, or a particular incident. It does not mean that the ruling in that particular verse is specific to

the person about whom it was revealed. According to the agreement of the scholars, what isimportant is the generality of the wording, and not the specifics of the reason.


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Nukhbatul Fikr MF