You are on page 1of 93

Nukhbah al-Fikr notes

Sharh from: Shaykh Abd al-Azeez ibn Baaz Shaykh Muhammad ibn Saaleh al-Uthaymeen Shaykh Adb al-Kareem al-Khudayr [notes not included below] Shaykh Wasiullah ibn Muhammad al-Abbaas Shaykh Abd ar-Rahmaan ibn Naasir al-Baraak Shaykh Abd Allaah bin Abd Raheem al-Bukhaaree Shaykh Muhammad ibn Hadee al-Madkhali Shaykh Muhammad ibn Adaam ibn Alee al-Ethiobi May Allaah have mercy on the ones who have died and make their graves vast and a garden from Jannah May Allaah preserve those who are alive with His Preservance and lengthen thier lives and beautify thier good deeds

Mustalaha al-hadeeth; Mustala; ism mafool, yani the ulema have made this mustalah Istilah; they are qawaaid whic are istimbat

Hadeeth; wat is attributed to the prophet which is thaabit Can be; -sareeh -dalaalah

Command to learn mustalah

-allah commands us to confirm the khabr we received Fa tabayanoo in another qirah fa athbatoo Author ahmad ibn ali al-asqalaanee aka ibn hajr Written in 812AH Definition Nukhbah: mukhtaar, chosen, the best one Fikr: to reflect

Basmallah Some nuskh dont have basmallah, but ahl ilm mst of them said its in the manuscripts, such as qatlaboogha -he follows the way of the quran, basmallah and hamd, fatiha, khaf, furqan etc except tawbah -its the way of the sunnah -and the people of hadeeth, such as bukhari and muslim started with bismallah and no introduction -the khilaf on the hadeeth is about virtue, so no big deal, as its ithbaat in the sunnah

Al-Hamd -al, istiqraaghiyyah, all hamd that is suited and narrated to allah -laam is ikhtisas for allaah alone
Al-hamd; wasf kamaal, ma muhbbah wa tatheeem, as ibn qayyim said hamd has hubb and thatheem as two qayd Mudh dont have hub and tha'theeem

Al-Thanaa; is takraar of wasf of kamaal of hub and tha'theem, hadith qudsi of qasamuta dua bayni wa bayna abdi qismain...hamidani abdi...athna alaya abdi...majadani abdi...etc This is also in line with lugha, comes from ithnayn

Ilaaah -That which is worshipped, all that is worshipped is a ilaah -can be true or false good

Aleem Qadeeera/Aaalim qadeera Ilm; not jahl and dont forget...jahl before ilm and nisyaan can occur but allah is eternity Qadeer; not ajz and he is able to do what he likes -this is different from quwwa, as quwwa he can do what he pleases but oppositeto da'f

-lam yazal alim qadeer: refutation of asharis, as he knew in azal and it can be changed -ilm and qudra are part of dhaat -refutes ahsraihs who deny qudrah for allah -allah dont talk and have ilm on without jahl or khata or nisyaan, makhlooq do

These are sifaat dhaatiyyah and we must have eman in them Eman in his asma and sifat means; -We wont dsobey him cos he is alim -We always ask him as he able to do all..thus we do say oh allah if yiu want, but do dua with firm belief

Salaat wa Salam -Aaal: includes family and those who follow him and not family alone like raafidah say -aaal is aaam and if there shab after ot taabi, then this is khaas
Salaam: -thanaa alyhi fi malil ala, abu aaliyah -some said salaat is the same as rahma -this is wrong, ayah surah baqarah...we cant say salah on normal people all the the time but we can pray for rahma for them...also there is a difference in the ayah surah tawbah where allah tells him to pray for the deceased cos its a salah on them, meaning salah can be given on anyone but this is with a subub and we can send salam on normal people if it is a taabi like in durood ibrahim, this is taabi from muhammad....ibn qayyim refuted this in various ways in dalaail afhaam

Sayyid Meaning he is a our leader but he is not kaamaal as he is created so he is sayyid walad aadam, as allah is our ultimate master -ibn hajar says sayyid with arsala, sayyad alone can be any master or leader

Amaa Bad: -Amaa is shurt -baad is what comes after, to make tamyeez of one thing than another, or what follows it So together it means what follows is different to what was before as a shurt on a particular topic/everything has been collected to talk about this topic

Sunnah to do this, bukhari in baab jumuah Wa bad is not narrated, refuted by muslim in is muqadammah And not thumma ama bad

Tasaaneeef The musdar is tasneef Some of ahl lugha said that we cant make jam of musdar -raajih is that we need to do tafseel:

a) if you want to do jam mutlaq, then this is incorrect because the meaning of the word is singular and not plural b) if you want to talk about types or amount, then this is OK, ibn taymiyyah

Busitat wal Aktusirat Busitat: meaning a lot, there are many books out there Ukhtisarat: there are few out that have memorised or abridged, thus he says this is a talkhees which is like a khulasa from all the masaail

Subab for the book -people asked him so he wrote, this shows we dont have pride nor shy from the truth and explaining -200 lines about five pages -took a day to write it -some said it was written whilst he was travelling -he then went on to explain it -it says in nukut, the uloom of shariah revolves around hadeeth and it enters every part of it, hadeeth, tafsir, fiqh, usool etc

First to write about mustalah Ramuhaathi in his book muhadith faasil Then Haakim Naysaaboori uloom al-hadeeth Abu Naeem asbhaani, Mustakraj
Qaadi khateeb Abu Bakr Baghdadi, Kifaayah and adaab shaykh wa saami

Then there was qadi iyyad called ilmaaa Abu Hufs yaamidi called ma la yasa muhadith Then ibn salaah, very beneficial from all the above Then came nukhba, very precious and beneficial and there have been many shurooh of it, including ibn hajar himself, called nuzhah These are important as they explain the awaali and they are from the mutaqadimeen, so they have ikthisar and they have masaail that are benefical. Mutakhireeen depended on mutaqadmeen and sometimes they have heavy books like fath al bari, but these books from the salaf are mutoon and good for us to get understanding from and they usually have mustaradk of

Ilm of hadeeth is of types Diraayah: this is the lessons and fiqh Riwayah: the mustalah

Khabr -khabr is to know the tareekh, tareekh is to know the dates and haaal of what happened. The muhadittheen used tarikh to talk about ilm rijal, such as tarikh al-kabeer by bukhair, asbahani also etc -someone who knows about tareekh and the statements of the prophet, he is a muhadith

-jubayr asked ibn abbas was told about a man called nawful who said that musa who with khudir wasnt musa the prophet, and ibn abbas said this man is a liar -this shows a presence for verifying khabr and jarh and tadeel

-ibn sireen we didnt ask about men but when the fitna came we used to ask about men and take from ahl sunnah and leave ahl bida -tawoos kaysar yamaani: a man came to me saying things and told me to accept them but I said to him you are not from its people -ibn Mubarak: this religion is isnad, if it wernt for isnad people will say what they want -ibn mubarak: between us and them is the isnad

Khabr and verifying is of levels: -to ask the person directly/investigate, where did you hear? Like abu musa and umar -to do jam and compile of sunnah and to find anything odd: like umar ibn abdul aziz told zuhri and ramarzihi -this carried on and led to the books of hadith -when the muhadith tries to find a illa and verify using tareekh -to do jam of the books of hadith and the books of rijaal

Khabr can mean three things: -it can mean talking like hadeeth in the lugha

-it can be general khabr, general info includes hadeeth as well and athar -it can be khaas, more specific only hadeeth

-khabr is more aam than hadeeth, all hadeeth is khabr but not all khabr is hadeeth, but they are mutaraadifaan, same thing but two different names -some of those in muntiq get words that are similar and they make mutabaayin, so we need to pay attention to muntiq and istihlah -everything being similar or everything of this jins is included in another jins, this is aam and khaas mutlaq, so khabr and hadeeth is an example of this, all khabr is hadeeth and all hadeeth is khabr -some said khabr for others and hadith for prophet -some said khabr and hadeeth are the same -some said hadeeth from prophet but khabr is any info from anyone, aam, can include prophet

-also khabr includes all narrations, athaar, mawquf etc What is khabr? Can be true or false, something attributed to someone or something or about someone or something -Khabr has isnaad, this is the usl that that khabr must be connected to the person its attributed to Khabr and isnaad has types: -mutawatir: some said this is not part of the research of isnaad, like ibn hajar and ibn salah, as it dont depend on the authenticity of the hadith, tahawi said we accept all narrations from the companions without making a distinction -others from ahl sunnah also said that it is needed to be part of being authentic, they said its amal but not ilm as it is thunn like abdul burr in tamheed and others -qadi abu yala said ahmad was against this kalaam as it has no precedence in the salaf, usool al fiqh -shafi said we follow all wahy from quran and sunnnah in risalah -ibn qayyim in risalah tabukiyyah; if u dont follow wahy then u are not from the mumineen, to love is to follow and submit and accept it, some try to make a distinction and say there is thunn and yaqeen but this is baeed, if it is saheeh we accept, if not we reject

-Mutawaatir: shuroot 1) Not possible for them to gather on a lie cos they are all thiqa,

2) They have many in number from beginning to end, 3) Each stage has many narrators, 4) Each stage must be known to be tawatur meaning scholars from east to west, 5) Must be more than four, -this can be a problem as numbers are relative, eg if we have three companions we can say this is tawatur but if we have 60 tabieen we may say this is not tawaatur 6) Must be Muslim this is yaqeen, 7) Cant be against hiss or aql 8) itisaal sanad -Ahad: not multiple, under three. Three types: (more will follow below) -more than two, mashoor, it can be less, it can be one or none, it can also be called mustashideen as it has two witnesses -just two, azeez, this must be two by two in each part of the chain or less, ibn hibban says it must be two in each part -just one, ghareeb, this is when there is one person in any part of the narration [ghareeb nisbi] or one in each stage [ghareeb mutlaq] Eg mutlaq like the hadeeth of prohibition on buying a slave with a gift, ibn umar and others Isnaad -to know the state of the men -to know the routes -the way that the mutn is passed on in a silsilah -it can be via many routes or less

Mutawaatir -this is ilm and yaqeen and wajib for us to act upon Lufdh Maan -some argued numbers needed in part of the chain, but correct to say what is impossible for the group of people to narrate and its impossible for them to lie, even if its ten Eg If ten companions said they saw something, and this chain carries on even if its above four in other parts of the chain, then this is mutawaatir, this is stated by ibn hajar and agreed by others like shaykh wasi

-some said 4, 5, 6, 7, 8, 9, 10, 12, 20, 40, 60, 70, 100, 318 there are no real dalil for this -its correct to say that the number is no limited, cos at times shahaadah can be four [like in zina], two [like in wasiyyah], one [like in seeing hilaal] etc -we accept all that has narrated and we dont deny it, we should collect and accept all the routes, and we dont solit into levels of mutawatir as it is all accepted

Ilm can be yaqeen or thunni Yaqeen: ilm jazm -daroori or nathari, mutawatir is daroori...daroori not learned and known by all, mutawatir is opposite -others said mutawaatir is natahri as not all ulema know it and natahri needs istidlaal but daroori dont -sawab it can be bothor it can be as said above; things known by necessity like zina is haram is mutawaatir but others can be nathari known only to ulema -this includes khabr ahad if there is qareenah, ibn hazm and ibn qayyim and others eg when he sent expeditions to rulers the qareenah was the letter and the people -these qareenah can be other narrations supporting routes, used by ulema, ulema narrating it, narrated in two saheehs, ijma, etc [side note daraqutni treid to find illal in isnaad in bukhari or ilala khafeefa but he didnt challenge the mutn] -some say its accepted in acts but not in usool, aqeedah, this was not known to the salaf and the prophet sent muadh to teach both usool and furoo, this was mentioned in tamheed, that ahad can be ilm in usool and furoo, this is from ilm al kalaam, asharis and mutazilah and others, if we look at the books of aqeedah in salaf and khalaf we will find khabr ahad, if we look at the people who deny khabr wahid or split into usool and furoo, then there are following thunn as they say it might be daeef because of the numbers, but we have confirmed saheeh -some said yaqeen is one thing and then we have grades of thunn, like ghaalib thunn..but saheeh is to say ghalib thunn is also included in ilm and yaqeen Ahaad What aint the level of mutawaatir -It is ilm if it is sahih and we must act upon it based on the qareenah, jamhur..also the fact that the muhaditheen took it and accepted it shows we can accepted it, such as bukhari and muslim accepting it, so we must too -so ahad in its usl is weak but if we have qareenah to accept it then we accept it

-some said its not ilm itlaaq -if we look at the attitude of the salaf and those who came after, they narrated with juzm ahad hadeeth, eg alqamah, saeed etc all narrated a ghareeb hadeeth affirming that it is the statement of the prophet with yaqeen -ibn qayyim in juyoosh islamiyyah: we accept what comes to us and leave what is not good in the apparent -ibn hibban in saheeh: some deny taking akhbaar ahaad but we accept what is saheeh and whoever denies it then it is like he has denied all of the sunnah..as for what is marfoo in ahad and other than it then we accept it, whether it has mutaba or shaahid or not -If its weak we dont accept it -If we dont know then we leave it and we dont do istidlal with it -Mashoor: something famous, shurhr. Some from fuqhaah called this mustafeed -sometimes mashoor can be daeef as it refers to what is mashoor with the people Eg hadeeth; love of the counrty is a sign of eman, this is well known and mashoor with people but daeef -Azeez: two or less in every stage, azeez is called azz more than ghareeb cos of this its also called qawee and it supports or is an azz for ghareeb. Some of mutazliah said that this is lowest form of saheeh like jubaaee as they argued that Allaah tells us to bring two witnesses -this was refuted by hakim who said if a shahabi narrates then he isnt jahil, even if the hadith is ghareeb. Also forms of shahadah in shariah can be one or two, and this is accepted -some said that bukhari had a condition to accept narrations that were azeez at lowest -ibn arabi tried to support this, but this has nuthr as he said the companions knew the ghareeb hadeeth of umar for example as umar told all the companions on the mimbar, so there are no ghareeb or azeez -taqeeb, this is the rudd of the rudd -if the incident was true that the companions heard it, it means they were quiet and didnt narrate this, this is not correct and they wouldnt do thisalso the sub narrators didnt say this happenedthere are no mutabaat -ibn rushayd [has a book called ahsan al-abyun wa mawridal abyan-its about an anaha in sahihayn] -ibn hibban said there are no hadeeth in bukhari that are two by two all the way but there are azeez like the hadeeth of prophet being more loved

-Ghareeb: one in each stage or one in a stage

See: ilal by daraqutni e.g. Saheehayn: ibn umar said that the prophet forbade buying a slave by giving them a gift -ghareeb means someone strange, traveller -in istilah it means furd or waahid -furd means mutahid, meaning compiled in one -used by tirmidhi as well; the istilah means that it is only known in this way, so it can be in mutn or riwayah, meaning alone -some said ghareeb is weak, ibn hajar talked about in intro of fath: It has four stages: -hadeeth can be ghareeb and it contradicts what is strogner, this is saadh and munkar -ghareeb but it dont contradict, its narrated via saheeh narrators, this is accepted, haafidh, mutqin, daabit -ghareeb but the narrators arent that strong, this is hasan and accepted -ghareeb but its narrators are weak, this is weak or shaadh or munkar, depending -many of the salaf used this to mean daeef, usually based on kata or wham because it was unspported, ahmad said wataqoo alghareeb -ahmad said; if u hear someone from ahl hadeeth saying that the hadeeth is ghareeb then know it has a mistake or there is no isnaad even if sufyan or shubah narrated it. If ghareeb is not present then the hadeeth is saheeh by saying laa shay; sharh ilal al-tirmidhi by ibn hajar, ibn taymiyyah in rudd ala bakri -ghareeb can be mutlaq and nisbi: most say ghareeb mutlaq is ghareeb in each part or in the usl of the sanad [first narrator] and nisbi is when there ghareeb in any part of the chain. Ilal by daraqutni -ibn hajar said: furd mutlaq is when there is an usl for the sunad but it is only with narrator but the rest of the chain has more than one narrator, so this is different to ghareeb mutlaq -furd nisbi means that the ghareeb can be anywhere in the chain

-Shakaawi in tawdeeh; he made a difference between ghareeb and fard, he said furd is when a place or village narrate from one man, ghareeb can be one narrator in any part of the chain. So he viewed it to be different, ghareeb and furd

-ibn atheer in jaami usool: ghareeb is afraad, this is when one person is taken for a whole city and the whole city narrates it to another city or another city takes it and an imam mashoor narrates it on

-so ibn atheer said ghareeb is furd

-even though they different, all the meaning are the same or similar so there is no big difference

-ibn hajr said all mutn ghareeb has isnaad ghareeb Eg actions are by intentions: this is ghareeb and the mutn is ghareeb, meaning noone else narrate it or anything like it

-ghareeb nisbi: when on narrator part of the chain, narrates Eg maazini was part of the chain; he narrated eid salah where the prophet prayed qaaf and qamar

-ghareeb nisbi: its also ghareeb when a balad narrates, the family or tribe or balad narrates from each other Eg abdul lah ibn buraydah from his father, sakhaawi said this is gahreeb nisbi

-ghareeb nisbi: another type is when the mutn can be mashoor but it had also been narrated that another companion said it, this is also a type of ghareeb Eg it is well known that abi musa said that the prophet said that the kafir eats with seven livers but the mumin eats with one stomach [saheeh muslim] -scholars said this is ghareeb as it was not well known that he narrated this hadeeth, rather there is only chain, but it is narrated via various chains via ibn umar and abu hurayrah, and this is mashoor: mentioned by ibn hajar in sharh al-ilal

-ghareeb nisbi: it can also be when one of the narrators narrates something which the others didnt narrate, like a ziyadah or wording etc Eg if a mouse falls in butter then take it out and what it surrounding it if it is a solid but if it is not solid and its liquid then leave it altogether [abu dawood, Ahmad, bayhaqi, nasai etc, hadith of abu hurayrah, ibn musayb] -sufyan ibn uyananh, abu hatim, tirmidi, bukhari said that this hadith is mistaken, khata and gahreeb As it was narrated via malik, ibn uyanah, awzai from zuhri without the wording the solid or liquid [from the hadeeth of ibn abbas from maymoonah] This one is stronger as maymoonah is the usl of the narration and the other is shaadh.

Grades of Maqbool; four types- Saheeh and Hasan Saheeh and Hasan Saheeh dahithi: no doubt in its correctness, it meets the five conditions Saheeh li ghayrihi: saheeh due to different narrations Hasan dahtihi: lesser of a level Hasan li ghayrihi: weaker but has many narrationsi -so maqbool is of four types and we must act upon it, this is the view if jamhur, so we follow yaqeen or ghalab thunn and we must beleive that it is accepted and act upon it -some said no, it must be mutawaatir or mashoor for us to accept it -Hasan Saheeh: this is used in two ways, when unsure so we use both, or if the authenticity is via supporting narrations, one saheeh and the other hasan -this is better than saheeh alone as it has more chains, this is with tirmidhi -he has two istilah for hasan, hasan saheeh and hasan ghareeb -ghareeb: ahad narration supported by other routes, mutabah and shawaahid -ibn rajab said about istilah of tirmidhi: -ghareeb alone is weak and usuallay he explains -hasan gahreeb: tirmidhi shows that there is shawahid -hasan: authentic or some said has weakness or shaadh some said and can be narrated in a musnad -saheeh: authentic some said it can be narrated in a saheeh elsewhere, like bukhari -hasan saheeh: tirmidhi said hasan and supported by others to make it saheeh, highest level -ibn salah: hasan in lugha and saheeh in istilah -ibn daqeeq: hasan dunya and saheeh al-ulya -suyuti: hasan dhaat and saheeh li ghayrihi, he also said it can mean hasan but most saheeh on the subject

-nasaai in kubra, daraqutni, bayhaqi, ibn hajar: Just because the hadeeth has ilal it dont mean it is daaeef, sometimes we need to look at shawaahid and try reconcile the meaning with other texts -if the hadeeth differ too much then this is called mukhtalif hadeeth.. shafi in ikhtilaf alhadeeth also ibn khuzaymah was said about him the sunnah was reconciled in him..abu bakr ibn fawruq in mushkil al-hadeeth [some of the scholars say that this book has a lot of shubah in it as he was from ahl al-kalam]..haazimi in itibar fi nasikh wal mansook wal tarjeehaat al-akhbar

Saheeh: Five conditions mentioned by ibn hajar: 1 itisaal sanad 2 adl/taqwa: this means he is known to have piety, good akhlaaq and dont go against what is known to be good of the urf of the people in behaviour, talking and dressing etc. this must be in every part of the isnad because if we have one narrator who isnt aadil then he can easily lie 3 dubt/sidq, sidq is tabiq fil waaqi..if we can do ithbat we do it, if we can do nafee we do, if we dont know if he is sufooq or not, we do tawquf 4 no ila 5 no shuthooh, some didnt have this as a shurt, they would say saheeh and assah like in nukt, bukhari has shaadh hadith but this shows he didnt agree with this

-from these five it can be split into two: that what is needed and that which can be absent but still be saheeh: -needs to be present: no illa, no shaadh, itissal -adl and dubt: it can be absent but not too much

-these five conditions for one to be saheeh isnt agreed upon by all scholars, others added and took away. Eg some accepted mursal hadeeth but others would say there is no itisaal there -so what is agreed upon by all scholars are the following: -the narrator must be known and there is no jahalah about him, ibn awn mentioned this -if they have been used by the two shaeeh, bukahri alone, muslim alone, bukhairs conditions, muslims conditions, then all of the other saheehs then they are saheeh automatically The scholars differed witht the term, the men of bukhari or the the men of the books of six: ibn daqeeq, hakim, nawawi and others says it means the men they used Others said their conditions are met or the sifaat are like the sifaat of the men used by them, so their hifdh, adl and dubt etc is the same Others said it means the men used by bukhari with the people they narrated from, so sufyan is thiqah and zuhri is thiqah but sufyan from zuhri is weak**. Ibn hajar in nataaij akhkaar fi takreej alhadeeth akdhaar, 2/283 and sakhawi in fath al-mugheeth 1/p?? when talking about the men in the saheehayn, this is the correct view

Adl

-lugha: mustaqeem -narrator needs the following to be thiqah, adl and dubt: -adl: to be free of sin [murooah] and known to have taqwa [ibn hajar, ibn salah and others] -others said aadil is one who is known to be obedient to Allah [ghalib istiqamah], this was supported by saeed ibn musayyab, ibn Mubarak, shabi, shafi, ibn hibban, dhahabi, sanani said in tawdeeh: this is the best view, huwa at-tahqeeq -ibn Mubarak said it involves five things: prays in jamah, dont drink, nothing bad in his religion, he dont lie and he is not dumb; kifayah in the book of khateeb -nakahi: adl with the muslim is one who dont have anything bad or do anything bad with his stomach or furj, meaning he is obedient openly: ibn abi shaybah said in his musannif -also narrated from nakahi and others who said adl is not important as dubt and hifdh is what we are testing on -ibn hibban in adaab ash-shafi and khateeb in kifayah, bayhaqi in kubra, shafi said: I dont know anyone who was given obedience to allah except that he did some of sort sin except yahya ibn zakriyyah, and if we didnt sin then there would be no obidence, so if one is apparenytly and most obedient then he is adl and if the aghlab is masiyyah then he is mujarah

-adl can be when a narrator is well known and not mubham and and if the narrator is known to be thiqah and saadiq and free from sins -if the tadeel is mufassal then the jarh of a few dont matter -ibn hajar in fath said about ibn muthana who bukhari rejected, if a man who is known to be adl then we dont reject it unless the jarh is mufassal with a qaadih, ibn muthana doesnt have that -ibn atheer said in jaami usool: adaala is to have istiqama in seerah and deen and to be free of sin and known to be thiqah, if he is known to be true then he is thiqah and it is not enough that he stays away from major sins, rather he needs to be free from sins altogether including minor ones -ibn hibban said aadil is all muslim, even if he majhool, but this is not correct as too lenient, rather we need to know his seerah and his state, and adaalah cant be via apparent always -nakahi said in kifayah: only narrate from thiqaat and this needs research -adl is an extra part of one being muslim so not all muslims are aadil -ibn hibban in thiqaat and in his saheeh would also say people are not saheeh based on jahl, so how can he not based on lacking adl? -ibn taymiyyah and haraani: qaaidah fi anwaan istiftah fis salah: usl for humans is jahl and thulm, so the usl is not ilm and shar so we need ilm and adl to be proven as these need to be gained

-ibn qayyim in fawaaid: aslo mentioned the above -adl must be attested to by the scholars, so we do research in the state of the narrator Eg khateeb in kifyah said yaqoob ibn sufyan that someone said: ahmad ibn yunus that Abdullah umari is weak, but he said that only raafidah weaken him but he is thiqah as there is no hujjah otherwise

Nafee of adl: -adl can only be removed if we have clear jarh [like fisq or kathab etc], otherwise the usl is that if he is apparently obedient then he is adl -adl can also be removed if one cant tell if he is obedient or not, then the usl is that he is not adl, such as mubham and majhool [majhool haal and majhool al-ayn]: this was mentioned by -this dont apply to companions cos even if they are majhool, allaah has done tadeel of them all

If we know the haal and ayn of the narrators, some of the things that can do jarh on the adl of a narrator: -kufr -shirk -bida: many scholars left them altogether, like malik. Others excepted it cos they didnt call to it and the hadith wasnt affected, and also the bida wasnt mukafirah so they are still muslim, ibn hibban said itifaaq on this -fisq -jahl: some say this is qadh but others dont

-if the narrator is majhool they would do tawaquf like abi hatim ar-razi,, similar stated in nukhbah Dubt -dubt: to be mutqin, to be precise, not to confuse, good memory -so the one who has dubt is the one who is salaam from khata and ghalat, he narrates how he heard Dubt is of two types: this was mentioned by yahya ibn maeen under Abdullah ibn salih, he had dubt of kitaabah -dubt can be sudr eg baghwi said musnad al-jad by ali ibn jad said that abee ishaaq as-subeeee would remember like quran

-dubt in kitaabah eg ibn dizeel al-kisaaiee that he would have dubt in kitaabah, this was mentioned by dhahabiibn abi asim in ahad wal mathaaani, saeed ibn salamah was saheeh in his writing...hammad ibn yahya al awdi that abu zuray al-mahdi that his writing his saheeh but not memory [hifdh laysa bi shay]abu dawood taylasi would do hifdh and write but abu ubaydah would have saheeh writing, this isn suwallaat ahmad

-if one is usually always spot on and doesnt make mistakes and doesnt contradict others, he is mutqin thiqah haafidh thaabit, also called taam dubt -taam dubt: if one makes a few mistakes this is not something that would lower his level to sudooq and he would still be saheeh, not thiqah, sometimes he needs to be tested to make sure it is in line with others and there are no mistakes in his narration -khafeef dubt: if he is thiqah but makes a lot of mistakes then this is kafeef addubt, this would make it hasan dhaaitihi -sometimes the mistakes can be before and after, so it can be that he is thiqah in one place and not thiqah in another eg ismaail ibn ayyaash is thiqah in sham but in hijaaz and iraaq he is daeef -same applies if people narrate to him and from him, also same applies for shayook Eg jarir ibn haazim is thiqah but if he narrates from qatadah he is munkar cos he became mixed up at that time in his life, see thatheeb under his name -daeef dubt: always makes mistakes

-dubt and adl are separate, one can be adl and not dabit and visa versa: it can be that a narrator has dubt but not adl, as in he may have deviant views or not pray etc like Eg sulayman shathaqoonee, he wasnt adl Eg Muhammad ibn umar ibn sulm bughdadi: he didnt pray, as mentioned by dhahbi, he is fasiq and raqeeq ad-deen Eg: musa ibn abeeda, rijdeen ibn sad - they were adil and had taqwa but they didnt have dubt More has been mentioned in muqadmmad saheeh of muslim

Itisaal -being easy on making sahih is like being easy in making daeef -to make sure the whole chain is connected otherwise munqati -inqita can be four types; beginning, middle [one missing or two] or end -If the conditions are met then this is saheeh in dhaat

-if its lower then in dubt then this is hasan dhatihi or saheeh ghayrihi. Difference between saheeh ghayrihi and hasan dhatihi is that shaeeh ghayrihi has more chains then hasan dhaatihi -not like saheeh, lesser this is hasan ghayrihi -daaef: not meeting the five -iraqi said that these classifications of hadeeth are of levels so they are aam and khas mutlaq, meaning we take each chain by its level and not look at supporting -ibn salah and others said they are all the same level, they are aam khas wajihi, meaning a hadeeth may be daeef due to its chain but the chain may be supported

-Bukhari said meeting needs to be confirmed, Muslim said as long as they were contemporaries then this is accepted, but others said no this can be tadlees, but there is no ijma on this issue, especially on tadlees and muananah -qaadi iyyaad was not the first to talk about the difference between bukhari and muslim, he died in 544. Hafidh ismaili abu bakr died in 371. Ismaaili said that bukhari wanted the liqa to be thuboot and muslim said muaasarah is enough -haafidh ayni in umdat qari, juz 1 mentioned something similar to above

Most of the scholars say liqa is needed for samaa, even if he only met the person who he narrated from once, so they agreed with bukhari: -muslims conditions can lead to tadlees to many or mursal khafee -imam ahmad in ilal: ibn Abdullah who heard from sulayman abu dawuud from shubah from muwayiah ibn qurrah who said my father used to narrate to us from the prophet and we dont know if he heard from the prophet or if he narrated from someone else -qurrah is a shahabi, but here he didnt leave it muaasarah but he said I dont know if he heard, samaah, cos he wasnt sure if there was liqa -mursal sahahba are accepted as they are known to meet the prophet, but the point here is that he didnt know if he met -ibn abbas heard from the prophet very little, some said only 18 hadith, but he narrated a lot, cos he met, even if it was once -ibn abi shaybah in musannaf, from tawoos from uthman ibn affan, if the man and wife are separated 4 months, then they can divorce or keep each other, abi hatim ar-razi said that tawoos was muaasarah with uthman so his liqa with him is mumkin, but the khilaf is better as abdur razaq said, as we are not sure he heard from uthman 20/77

Mizzi agreed with Muslim but didnt disagree with Bukhari: -mizzi in thatheeb kamal in the tarjumah in jaabaan, bukhari said he didnt hear from Abdullah. Mizzi said that this is the way of bukhari in more than one place and he rejected and found many illa because of this, Muslim did well in refuting this in book

-this also shows there is no ijma on this issue either, so each to their own ijtihad but correct to say what bukhari was upon -ibn jarir in jami al-bayan: said there is ijma on the issue of bukhari being correct and whoever disagrees then he has gone against ijma -ibn katheer in tafsir and Shinqiti in his risalah muthakirah in usool al-fiqh: we can say ijma even if one or two disagree -ibn rajab in fath al-bari in 1/33 in sharh of hadith ibn amr, muslim is when his hand and tongue are safe: the point of bukhari that this hadeeth narrated by shubah using ananah, the hadeeth was heard by shabee, this is relevant and important, cos bukhari only accepted if there was liqa and sama, and he wouldnt accept ahl balad narrating from ahl balad unless it can be proven, so he would reject others like saeed ibn mussayb narrating from umar -ibn hajar in sharh ilal tirmidhi, 539: Ahmad was also of the view of bukhari, and aswad didnt have this opinion and this is khata -ibn madini, abi amr ad-daani, abu mughafarah samaani, bukhari, ahmad, abi zurah, ibn maeen, burdeeji, and others from jamhur mutaqadimeen were of the view of liqa and samah: some even were stricter than bukhari as they said suhbah needs to be affirm..this was mentioned by ibn rajab in fath al-bari, and sharh al-illa tirmidhi by ibn hajar

Difference between Saheeh and Daeef -saheeh and daeef, its difference -its chain is connected all the way, saheeh -its chain is disconnected, daeef. This is of types: -if the chain is left hanging and dont go all the way to prophet, its stops, its muallaq, this can miss out one person or all narratorsfirst one to come out with this wording was daraqutni in tatabu [which tatatbu hadeeth supporting some of the saheehayn] as mentioned by ibn salah in siyaanah saheeh muslim and taqreeb by ibn hajar -during sanad by one or more, munqati -two in a row, mudal -at the end of the sanad, tadlis, meaning the shaykh didnt hear from the previous narrator -at the front of the sanad, mursal -mursal comes from irsal, to send a message but in itilah this aint complete -saqt or inqita dhahir, is when the cut in the chain is clear -saqt or inqita kafee, this is difficult to find -tadlees: when skips a narrator but makes it out like he heard -irsaal al-kafi: if the narrators are contemporary and there is a possibility that the met then this is irsaal kafi, because there is a cut

but its hard to prove, as they knew each other and probably heard but we cant confirm This difference been given by ibn barr in beginning of tamheed Some scholars even didnt make this distinction

-Four types of conditions for narrators: -he heard and we can prove this -he met the person he narrated from -he was a contemporary -he was not a contemporary

Daeef -daaeef can be supported to be hasan Ways we know a narrator is weak: Munkar, liethis is mawdooo if one lies a lotone can also be matrook due to the level of their bidah, fisq, mukhtalat, and ghuflah..so daf shaded can be munkar but not daf khafeef Fisq Bidah Mix Confuse Mistake Negligence/ghuflah, kathar ghuflah can lead to munkar Jahl Suw hifdh

-so not all daeef is munkar, but others from muhaditheen did -one can also be waek if he narrates from a particular shaykh or place but in himself he is thiqah

Munkar -this can be when one lies a lot so he is known to lie

-it can also be when one narrates from someone known but the known person dont know him -ibn hatim in jarh an tadal, uqaili in dufa, ibn araabi in mujam, ibn adee in kaamil, baaji in tadeel wa tajreeh, abdur rahman ibn Mahdi asked shuba, do we take from those who are mutrak in hadith, shubah said this is when one narrates from one whos known but he dont know him, one who narrates ghulat, when one muhtam narrates, whne there is more ghulat Narrating weak narrations -yahya ibn maeen wrote to ahmad saying about mamar thabi anas, that mamar is weak in this chain and dont write his narrations down unless to be aware -this shows that the salaf would do munkar and would avoid weak hadeeth except to know them -haafidh khalili: to know the weak is to know its wording -ibn taymiyyah in rudd ala bukri: two types of scholars in jarh and tadeek, that which narrates only from thiqah like bukhari malik, shuba, abdur rahman ibn Mahdi etc, yahya and those who narrate saheeh and weak to know the weak ones like thawri and others and those after the salaf to do takhreej iek daraqutni, ibn jawzi and others to know the weak

It helps us to know the mahfooth and non-mahfooth: -mahfooth: tabi, shaahid, saheeh in itself -non mahfooth: weak and no supporting evidence

-it helps us to know the meaning of the mutoon ebing protect or not and stops something new coming into the shar -we also know the hukm of the narrators and know who to avoid and to accept from

Shaadh -shadh is one who goes against the thiqah by being even more thiqah or sadooq [maqbool]...dhahabi adds to this by saying shaadh also includes that which he contradicts even if he is weak -maqbool is a type of shaadh and daeef -shaadah and munkar are umoom and khusoos, mutraadifaan, they are both khilaf but their sifag are different but can be the same Eg a hadith may be shaadh because the narrator is munkar compared to others

Shaadh is of types: -contradicts that which is more thiqah

-dhahabi also said, if one contradicts one who ismore daeef than him -contradicts one who is daeef, same level, dhahabi said this is shaadh as well, he called this person munkar cos he is shaadh and weak at the same time

Difference between shaadh and ziyaadah -ziyaadah thiqah is accepted -ibn rajab in sharah ilal 2/530: -two hadeeth are the same but one has extra wording -ziyadah can be in mutn or sanad -ways ziyadah can happen: -when one narration has a narrator and he other doesnt -one narration has waqf and the other has raf -when one narration has narrators that others dont -when the ziyadah contradicts the rest of the mutn or what has been narrated elsewhere -idraj: extra wording has been put in

Ibn rajab carries on. So when do we know ziyadah and shaadh?: -theres no itlaaq, sometimes we do qabool and sometimes we reject -if some of ahl al-ilm say that it has supporting evidence from mutn or sanad then its ziyadah is qabool -ibn salah in marifah anwa hadith: we look at isnaad and if its dhaahir is saheeh then we look at what else has been narrated and if it contradicts and the narrators and their levels..if we dont know then tawaquf -ibn daqeeq al eed:if the zaaid is from someone who is weaker then we pay no attention to it -haafidh al-alaaee: ahmad, yahya, bukhari, abu zurah, trimidhi etc all looked at the qareenah -zaylaaee: from ibn abidul haadee-some accepted ziyadah mutlaq and some rejected mutlaq, but saheeh is tafseel, we need to look at the qareenah, to look at whos thiqah and which one is stronger

Bukhari and Muslim -best books after quran

-Bukhari is better than muslim, imam nasia mentioned this; this is because the ilal are free and the men are very strong: fath in muqadimmah -bukhari is better and muslim has better arrangement -some said other books like muwatta are better, but ulema agreed that bukhari is better -bukhari had stricter conditions, mutasil sanad and we must affirm they met, muslim said no, contemporaries is sufficient -Daraqutni said bukhari had mistakes, but this is riwaaya and not the mutn, he said bukhari is the best book and without muslim there is no bukhari -all narrators in saheehayn are adil and daabit, but they are not all thiqah, some can be sudooq such as mubatdieen but they are saadiq, or there could be mutabaat or shawaahid -Shuroot Bukhari: what is meant by this is that the men are connected and they have been used by bukhari, same applies to muslim and other books -another shurt he had, he was strict on, that we must confirm they met, even if they were contemporaries -so if they on the shurt of bukhari it means his men and that they met -if they say on the shurt of muslim, his men and they didnt meet -we take bukhari shurt above all others, such as the golden chain, malik-nafi-ibn umar

Ziyadah ala nuss -this is maqbool if it dont contradict it -we try to do taraud, tarjeeh, nuskh and then tawaquf -some shafis denied it and others accepted it ala itlaaq and others said look at the qareenah -if it contradicts, then we look, if it is more saheeh and more thiqah then we take it and say the other is shaadh -if the thiqah contradicts the ziyadah of a weak then the thiqah is shaadh maroof and the weak is called munkar -it can occur that the hadeeth is shaadh due to munkar and maroof at the same time -it can be that the isnaad has a ziyadah from a different route, but we can accept the mutn as there is tarjeeh or ziyaadah that adds info and dont conflict the first one Ziyada is of three types: 3 in isnad, 1 mutn, 1 in both:
-If a narrator is maqbool and he adds to the other narrations then it is accepted -Escpeically if the person is from rijaal of saheehayn

-If the ziyadah contradicts the meanings of the others then we say itis weak -Especially if he has less thiqah or weak

Isnad: a- extra men in the isnad that others havent mentioned, ibn hajr in nuzhah Three types: -isnad is saheeh and the men are thiqah but then the narrator mixes another isnad with this one Eg bukhari: ibn Mubarak saeed ibn mussayb abu hurayrah [thiqah] Ibn mubarak- abi salam saeed abu hurayrah Abu salaam is added here, ibn mubarak said both isnaads are hadathni, meaning he heard it sareeh. dont increase in 10 lashes except with what allah has prescribed hadeeth, bukhari Eg bukhayr- sulayman-abdur rahman ibn jaabir ibn Abdullah abi burdah - prophet Another isnad has; layth yazeed ibn abi habib bkahy sulayman abdir rahman his father abi burdah hafidh ibn hajar said that the second isnad is ziyadah and mutdarib in fath vol.12, kitaab hudood, so did aseeli and others

-narrated by a narrator and he increases in one of the narrators in another way from what is known, so he dont add it to the original sanad, and he dont mention the added narrator in the first narration Eg esa ibn yunus hishaam ibn urwah Abdullah ibn urwah from his father aisha, about the hadeeth of ummee zarr [saheehayn] There is another isnad tabarani in kabeer: Darawurdi - hishaam from his father aishah the second isnad has no Abdullah, his brother Esas isnaad is mahfooth and darawudi is rejected as the first one is more precise and ahfath as missing out a narrator makes it munqati, even if he heard it direct from his father because there are two isnads. If he heard it direct from his father then he would have no need to mention his brother in the first one, so its munqati

-narrates a hadeeth and has two isnaads, and he increases in the second isnaad and doesnt mention it in the first one, this sometimes has wahm or some kind of naaqisah

Eg imam ahmad said in masaail abi dawood, ibn ajlaan muhammad ibn kab- muawiyyah prophet whoever allah loves good for he give u fiqh in deen.ibn ajlaan hadathani Muhammad ibn kab, ahmad said about this, some had yazeed ibn ziyaad between them in another isnaad, the ziyaadah is wahm

b-

c-

mutn: dboth: e-

Ziyadah of nus which are weak is of four types; 1 munaafiyyah, no taraaud this is rejected

2 mafooth shaadh Eg thiqah narrated but the ziyaadah comes from one more thiqah than the rest, then we accept what ths one narrated

3 maroof munkar eg a weak adds what thiqah narrated if he is weaker if not weaker then we accept it and do tadeef of other narration

4 mukhaalif li mun arjih Eg if jamaah narrates but one thiqah adds this then he is shaadh

Types of mutaaba -this is for furd or ghareeb hadeeth, ahaad, that which has low amount of narrators -mutaaba is to support, if we find it then it becomes hasan li ghayrihi -Taamah: the narrator has a mutabaa direct after him or someone he knows

-Qaasirah: someone better than him is his muataaba -shaahid; when a companion says one thing and another companion backs him up or there is another narration with the same meaning, or a mutn that has the same meaning as the original hadeeth -Furd: if there is no shaahid or mutaaba -if the hadeeth is clear and there is taarud or no need for taarud, this muhkam -if there is contradictions, then this would need taraaud or it can be shaadh or mutahaabish

-tatabu are only for jaami and masaanid and juzz -jaami: that gathers everything from the sunnah from different aspects, such as aqeedah, tafsir, fiqh, sunan etc -Musnad: set by order of virtue of companion, so abu bakr then umar, then uthman, then ali, then the ten promised jannah etcorganised in alphabetic order -juzz: that concentrate on a topic

This is of two types; -naqis; when we reconcile by lessing one, so one can be weak or one is aam and the khas

-taaam; we make reconcilaiton in every aspect so both are muhkam -muhkam means clear in its rulifng -muhkam in mustalah hadeeth means that we can reconcile the narrations without lessing

Eg la adwa, la tayyaar, in another narration it adds la ghooul, la safar etc We say all are applicable

See; shinqeeti in daf ihaam al idtiraab an ayaat al kitaab...ibn qutaybah in jam wa taraaud....

-If we cant make jam then this is called mukhtalif hadeeth -if know the dates we can do nuskh....eg ibn qayyim said all thr ayaat of afw were nuskh with ayat of sayf but jam is possible -shuroot of nuskh; -we know the dates -we are unable to do tarjeeh If the two above are not known then we do tawaquf

Ways to deal with conflicting text; A-look to see if its muhkam B-then we try to taraaud C-if we cant do taraaud then we do nuskh if we can D-if there is none of the above we try to make tarjeeh E-if we cant do any then we do tawaquf, this is not possible as the deen is complete, tibyaan li kulli shay

Eg hadeeth maymoonah saying he married me and he wasnt muhrim but ibn abbas said he was muhrim...we can do tarjeeh and say he wasnt muhrim but was away to makkah

The book is split into two thus far Maqbool and its types Explanation of saheeh, hasan, their conditions, bukhari, muslim, istilah of maqbool, what to do when two saheeh contradict [taradu, tarjeeh, nuskh, tawaquf]

Now it starts in mardood This is cos of suqt in sanad or problem with raawi

Mardood can be done because of various reasons:


Suqt; a gap in the hadeeth T'an; no adl or dubt of the raawi Mardood; dont have shuroot of qaboool at all

Muallaq: -when the author leaves out narrators on purpose, one or more -160 in bukhari. Mentioned by suytui in tadereeb raawi -this is accepted only when the shuroot of the musannif is fulfilled, so the muallaq hadeeth must be able to verified if necessary with its narrators etc otherwise it can be tadlis -it must be done for ikhtisaar only

Muallaq in Bukhari

Muallaq are of types but can also be veirified with other shuroot: 1) -using shuroot of other muhaditheen eg hadith aisha, prophet would do dhikr in all times, this in the shurt of muslim -inqita yaseer: -hadeeth that is mashoor with other scholars: e.g amr ibn shuayb an abeehi an jadihithis sililah is mashoor with the ulema so if u do taleeq on this sanad then it can be accepted

2) marfoo muallaq narrations and its types: -Saheeh in his own shuroot, but thisnt mutlaq cos we need to look each case seperatly -saheeh in shurt of another scholar -hasan in the view of another scholar -daeef in itself

3) mawqoof muallaq narrations and its types: -takhreej needs to be done but the mawqoof are saheeh and musnad

Muallaq in Muslim -bukhari has more saheeh than muslim, both saheeh but less hasan -Muslim has less muallaq, very little all together, some said around 14 like abu alee alkasani, hafidh al-maaziribut others said 14 but there some repeated like ibn umars hadeeth so 13 approx, ibn salah, nawawi and ibn hajar said 12 see: siyaanah saheeh muslim by ibn salah and nukat by ibn hajar.

Muallaq in muslim are three types -muslim placed them as muallaq but he showed the isnad for it after, five hadeeth -muslim did muallaq but the isnaad can be found elsewhere, 1 hadeeth -muslims did muallaq but there is ibhaam, 6 hadeeth. Eg muslim said I heard from fulan, but they all have mutabata or shawaahid

Mudal: -two or more missing in a row -type of hadeeth mardood, weak as it is inqaita shaded, its munkar and not thabit, zuhri and haafidh ibn adee in kaamil, ibn abdul bar in tamheed

-this is the worse type of cutting as it is missing more than one narrator, ususally they have one person missing or one person weak or majhool etc, but this is the worse type of cutting and it cant be reinforced as the gap is too big

Munqati: -people missing, one or more in different places -inqita can be aaam or khaas: aam means any form of cut in the chain, khaas means the way it has been cut such as muallaq, mudal, mursal etc -it can be jali or khafee -munqati and others from of cutting can be used interchangerbly, between them is aam and khaas: it can also include someone who is mubham, meaning he can be majhool al-ayn or haal -Ali ibn madeeni and bukhari who stated that some hadeeth are munqati but used munqati to mean majhool person in the chain -munqati has also been used interchangerbly with maqtooo [see below]

How do we know there has been inqitaa in a narration? -when we have other routes that have ziyaadah or a man or more

-to know tareekh between the two narrators who narrate from each other, to know the death of the shaykh and the birth of the student -Hafs ibn kiyaath as reported by khateeb in Kifayah: if we dont know the relationship between two then we work out their ages -Muhammad ibn hanafiyyah from umar was born 3years left of the khilaf of umar So his hearing from umar is inqita as he was only a child when umar was leader, others scholars would accept this if they can work out if he had attained the age of tamyeez -Ibn abee laylah: I was born 16 left of umars khalif -Eg in suwalat Ahmad: that Ahmad said-ibn uyayanh is a student confirmed of ibn deenar, but about ibn jurayj, shubah, ibn ayyubibn uyaynah was little when he heard from amr ibn deenar and even when he was small he was able to gain [qayisun/able to do qiyas] and have tamyeez

-we know inqita by nuss, so if an alim says he didnt hear from me or if an alim says about someone else, then we accept it. See kutub marasil like ibn hatim in his book muraasil

-if there is nuss from the rawi that he himself didnt meet or hear from the previous narrator, but narrated from him anyway Eg seead ibn jubair ibn abbas, they didnt meet and saeed attests to this

-nuss from the rawis rawi that he didnt hear Eg abu dawood: abdul malik al-maysara said dahaak didnt meet ibn abbas [but dhahaak studied with ibn abbas students] Mudallas -ibn faaris in muqadammad lugha: is dhulmah, to hide, the word dalas like dulsa [to mix darkness with light] -ahl hadeeth: to narrate to make it look like sawab -ibn hajar in nukut: its like the rawi is trying to hide something, trying to hide the sawab -it can be via an or qaal

Tadless of types: 1. -isnaad: like qati, sukuut, taswiyyah This has two definitions: -some said it is to narrate from contemporary and there is doubt he met him or heard from him, khateeb, ibn salah, teebi, Iraqi, nawawi, ibn mullaqin, ibn atheer, suyuti -to narrate to a rawi who hasnt heard and he hasnt really heard from him, bazzar, ibn abdul barr, ibn hajar, ibn qattan, shakhawi, zakiryyah Ansari -ibn hajar says this includes someone who someone and narrated from him but didnt even sit with him

These two definitions and tadless as a whole have four main aspects: -Two narrators met each other but we cant say they heard -we know they met and heard -we know they heard but only some -he heard from him but not hadeeth but explanation and fatawaa etc

2) -shukooykh [including ahl buldaan]: to skip the teacher or to change his name or nickname so that we dont know him cos he is weak or even if he is not weak Eg amash would leave out names, sufyan, hasan etc Amash- saaalim-thawbaan; amasa missed out his shaykh in this narration

Difference between tadless and irsaal al-khafee -irsaal al-khafee when we know they met and meaybe even heard but not his particular hadeeth -tadlis, when he makes it out like he heard but we can prove he didnt met or hear from him or both

How do we deal with tadlis? Ibn hajar: -sometimes we are able to do thuboot are baath -if we can do thuboot that he is mudalis then we do jarh and leave it, dhahabi narrated that yaqoob said that is the worst kind of narration, worse than irsaal or inqita Eg abi hatim said that Abdullah ibn zayd al-jarmi abu kilaabah didnt do tadlis. But dhahbi and ibn hajar in thatheeb al-thatheeb, that he would and he would have a paper with all that tadlis he done

-if the narrator does a lot or very little tadlees -if he does little tadless, then his qaal and ananaah can be accepted after research and we need to make sure he did tadlis if we are to reject it; Muslim mentioned this in muqamadih of his saheeh. Abudullah ibn zubair al-humaydi said if it apparent that he has heard and he was a companion of a person then we take this [khateeb in kinaayah] Dhahabi in meezin in tarjuhmah amash would do tadlis, from Ibrahim sulayman etc, albani said these are examples, he was known for tadlees so this is the usl and if we take a narration from him its after researching it

What is the opinion of ulema of one who does ananah: -some said we accept unless there is an illa, ibn hazm -we dont accept any of his narrations once we know he did tadlis even once, shafi, ibn hibba, khateeb -tafseel**: we look at the qaraain and look at who he missed out, was he thiqah? How often does he do tadlis? Etc -eg ahmad was asked about one who does tadlis and he is known and he dont say I heardhe said I dont knowthen it was asked to him amash and he dont say I heard? Ahmad replied leave it because he did it alot, suwalaat abu dawood

-yakub asked ali ibn madini, do we take tadlis of a man who says anything but hadathana? He answered, if it is ghalib that he does tadlis then we leave it [] -muqdammah sahee muslim

-its only rejected if he narrated from weak and not saheeh. If he did tadlis with weak then we reject but if he tadis with thiqah then we accept it, ibn rajab in sharh al-illa and others from hambalis held this view Eg hasan ibn umara al-bajali

Hujjah or not? -some accepted it -some denied -some said tawaquf, but accepted if they could prove sama -they agreed that it is denied unless they can prove that there was samah -itifaaq that it is not hujjah unless we can prove samaa, cos the usl is tadlis -some denied tadlis because they wouldnt agree to it and they would agree that the mudallis is thiqah usl, they would look for other jarh on him as well

Mursal khafee -this is muaasarah but they didnt meet Types: -jali; dhaahir is that it is connected -khafee; hidden illa, not obvious Hafidh Iraqi in sharh tahkira talked about these two types

Irsal khafe has two aspects: -Badan: they met but didnt narrate -makaan; contemporary Eg Ali ibn madini as quoted in ilal tirmidhi, dhahak didnt hear from sufyan, but their zaman was the same but they didnt meet

Definition of irsaal khafee, scholars differed: 1-he met his contemporary and didnt hear, ibn hajr, shakawi

2- he met his contemporary and didnt hear or he heard from him about other contemporaries that he didnt hear, the scholars who held this opinion didnt hold the first one to be part of irsal khafee, but correct to say the first one is sufficient

Irsal khafee with the scholars is done in different ways and is of types: 1. -the way it is transmitted is like the way of tadlis, such as saying that he heard from a shaykh Eg ibn hibban in majroohen said, those mudalisseen who narrate from those who they didnt see and they did tadlis, but they are contemporary Ibn hibban also says that hajjaj narrated from those who he saw and didnt see Eg imam ahmad; said we dont take saeed ibn mussayb from umar even though he says samia unless he heard it when umar was on the mimbar [jarah tadeel of abi hatim] but it aint tadlis even though he said samitu

1. -sometimes they do irsal and sometimes they use words that suggest tadlis Eg doori narrated that imam yahya; everything amash narrated from anas is mursal, he didnt call this tadlis as he met him so this makes it mursal but the way amash narrated it shows there is tadlis as he missed someone Eg abu hatim razi; abi bakr abu wailabi bakr narrated from kibar shahabah but didnt narrate from abu wail [companion]

3)-tadlis is only when one narrates and didnt hear and didnt meet, this is the view of ibn hajar but irsal khafee is when they met and he didnt hear Eg ata didnt hear from ibn abbas, but he makes it out like he does and he was contemporary with him

4-when the narrator intends to hide and create eehaam [confusion] Eg Ibn sireen from ibn umar, he only heard two hadeeth and the rest he didnt hear, but we dont say he is mudallis as he didnt mean to do tadlis or deceive but it appears as if anananah, he would ask and hear

Maqtoo -some like haafidh al-burdeejee, daraqtuni, tahawia in ikhtilaf al-ulema and shafi in risaala, used munqati and maqtoo interchangerably -maqtoo means it stops at tabi

Mursal:

-type of daeef; missing companion; the hanafis, ahl lugha, usoliyeen, fuqaha says munqati and mursal is the same thing as they say if one has missed a narrator then this is inqita as he didnt hear from him -alaae in jaami taseel: mursal is to leave a raawi maroof -these are istilah, they have aam and khas between them eg mudal [khas] is munqati [am] -some said its only when major copanion is gone but saheeh is all companions -some said its when one narrates from mubham so its inqitaa, like abu dawood -either way abi hatim said the best thing, mursal is when one narrates without meeting or hearing, this is inqita

Mursal Sahahbi is ok: as not all the companions heard.. anas said not all of us heard from the prophet so we would narrate from each other and we wouldnt deny what we heard from each other

Not all mursal is weak and the reason why checking mursal occured -ibn sireen said we started asking who are your men after fitnah happened -abu laheeah said a khwarij shaykh [but he repented after] say that the hadeeth is deen so be careful where u take the deen from and if we are negligent then the hadith will goabu nuaym in hila, ibn hajr in muqadmmah lisan -ibn hajar used this narration from a khwariji to show that we can accept mursal as khwarij didnt do takfir on those who took it Others deny it and say we cant take it like ahmad as it is an illa -bayhaqi in marifah/ibn asakir in his tareekh about mursal az-zuhri, that yahya qahtaan said mursal zuhri is evil -abu hatim on irsal zuhri: he didnt hear from jabir so stay away from this narration

-murasil are of different levels, some being stronger than others, depends on tabaqat on kibar and sighar tabieen and kibar and sighar shahabah Eg saeed ibn musayib from abu hurayrah is known, so if he says prophet says then this is ok Kibaar: Masrooq, qays ibn haatim, suwayd ibn ghafalah, saeed ibn musayab etc also -usually can be accepted as the daf is yasir and can be supported Wasat: Hasan, ibn sireen, mujahid -some said this is not accepted if they do irsaal but others said it is and its strong connection with companions Sighar: zuhri, qatadah

-this is not accepted, dhahbi said in mooqitha, muhaqiqeen say that this is mudal and munqati, because they have usually two people missing between them and companions

Are Mursal hujjah? -some said no, itlaqas it is weak and not mursal. This is the view of awzai, ahmad one view, ibn Mubarak, abu dawood in his risalah ila ahl makkah, majority of ahl hadeeth, imam muslim in muqadammih as he said this akhbaar laysa bi hujjah. Tirmidhi said in his jaami, that abu zurah didnt take mursal and he would only take sihaah mutasila

-others said yes, itlaq if it meets the shuroot. Like shafi and others

-others said yes if it has shawahid, eg saeed ibn musayib cos we know he took from abu huryarah or others who we know were under companions or those who we know would only narrate from thiqah, nakahi said this and abu hanafi, malik and one view of ahmad

Mudraj: also known as mukhaalafah If the siyaak of the hadeeth is different to others or shaykhs are different or narrators are different Lugha: ism mafool min idraaj, meaning to enter Istilah: mutn and in isnaad, something added

Mutn: dhahbi says in mooqitha, they are words that have been put in by some ruwaat and added to the mutn and they dont distinguish to the sami and make it like the part of the hadeeth Ibn hajar used similar definition in nuzhah, and he added that it can be in the beginning, middle or the end. Also see nukat where he mentions this He says in nukut that the idraaj in the beginning is nadir but in the wasat is qalil but in the akhira of the mutn is katheer Eg abu huryarah added the extra wording in the end if you need to pray sunnah and you have work then pray at home have work is mudraj in the beginning Eg asbiqgh al wudhoo, wayl lul aqab min an naar this is the beginning Eg the prophet would retrieve to worship in ghar hira [bukhari] this is in the middle. Zuhri added in the middle the word tahanath Eg daraquni whoever touching his penis or femal part should do wudhoo in the middleadded in the middle hishaam added unthayan and rufoo as hadeeth busra dont have this ziyaadah

ibn daqeeq and dhahabi and others said that the middle idraaj is rudd dhahbi leave what happens in the middle of the mutn this is because it is harder to make tamyeez between truth and false

Types of mudraj: 1-in the siyaak: this is done in the insaad 2-in the isnaad itself This can happen for several reasons: a-the rawi heard it from various different people so he made an iktihsar and narrated it on in one hadeeth and one narration without pointing out what he did. this often can also appear as if all the ruwaat are thiqah Narrated tirmidhi: Eg sufyan - waasil mansoor amash - abi wail amr ibn shurahbeel Abdullah which is the greates sin? al-hadeeth, all thiqaat Some said that this narration is mudraj: mansoor and amash arent there in the original narration as waasil didnt meet amr, and amr ibn shurahbeel isnt there Shubah, maalik ibn maymoon and other narrated it like this via bukhari and others Waasil abi wail Abdullah So the claim here is that thawri has added mansoor and amash

b-the narrator narrates one part of the hadeeth with one isnaad and another part with another isnaad Eg ismail ibn jafar humayd anasthis is in the hadeeth of the prophet if you come to us then you will drink from our trees [albaaniha wa abwaalihah] Humayd didnt have the word abwaalihah from anas There is another isnaad: qataadah anas that dont have the wording So humayd added it to this narration so this tareeq is mudraj

c-the narrator has two mutns and they are different in their isnad, so he makes one isnaad shorter eg in tamheed 6/116: hadeeth from maalik ibn shihaab anas prophet said be brothers and dont abandon your brother above three days

ibn hajar said there is another isnad: saeed ibn abi maraym malik ibn shihaab anas.. the second narration has tanaafasoo hamza, one of the narrators from ishaq ibn Ibrahim jabir, I dont know anyone who said tanafasoo except saeed ibn abi maraym thus one mutn and two chains but the second chain is different which has slightly affected the wording

d-the narrator makes the isnad shorter and he brings kalaam from himself e.g whoever prays at night his face will be nicer by day ibn hibban said idraj by thaabit ibn musa from shareek

How do you know idraaj? 1-to look at the turuq with tafseel 2-the ulema say themselves say that the narrators have idraaj 3-knowing the hadeeth of the prophet and looking what has been added by others a-this includes saying that we know prophet would never say Eg hadeeth abu hurayrah: the slave will have two rewards and by the one whos soul if it werent for jihad and hajj I would love to die as a slave

b-the companion tells us or a raawi tell us that this hadeeth is idraaj and they deny it Eg ibn masood that the prophet said whoever dies doing shirk will enter fire and whoever dies not doing shirk will go jannah and others say and they didnt hear, they say whoever dies and didnt do shirk. Ibn masood said this is not from the prophet

c-

Reasons for idraaj: -cos the narrator wants to explain the hukm or meaning of the hadeeth This usually happens at the end of the hadeeth but it can be difficult to make tamyeez, like ibn masood narration above

-tafseer in ghareeb alfaadh

-mistakes by those who narrate

-to do it on purpose, ibn hatim in muqadmmiah of jarh and tadeel, some of ahl bida said when ahl hadeeth die we will make our own hadeeth Eg ibn umar, faahika and ubaahe replied ubbaa is where it comes from min aabihisome of the jahmis changed this to say it comes from the creation of allah min khaaliqhi

Hukm of idraaj -daeef as its extra wording or narrator, so its a type of tan -if the idraaj is for tafsir or explanation of ghareeb, then some of ahl ilm say its ok on the shurt that the rawi explains that it is not from the prophet or the previous narrator Eg zuhri would do this a lot but the ulema didnt make tadeef of him

-we know he mixed things up on purpse, this is daeef and can even be a kathib and become matrook as this is a type of mawdoo Maqloob: when the wording is opposite or wrong way round Mudtarib: if there is a difference in narrations without raajih or it can have raajih, meaning one says one thing and the other says the opposite, there is a mixture or confsuion

Ways we reject a narrator, tan: Five against dubt and five against adl: 1. kathib: he lies against the prophet, mawdoo Definition includes many things: When one narrates and didnt hear or narrates and attributes to a rawi or to the companions or to the prophet or qalb asaaneed or ilasaaq al-hadeeth [to add what the others narrates] or to steal hadeeth ahl hijaz included khata, mentioned by ibn hibban

Eg Muhammad ibn yunus al-qudaymi like Ahmad said that he didnt accompany shaathakoorni, so this is a lie against qudaymi and then to the prophet Eg Muhammad ibn humayd ar-raazi; he would lie on the prophet with evilness

Lugha: Wadaa: to place or fall something or make shubah/resemble of something Istilah: hadeeth that has is mixed and lied and attributed to the prophet Some called mawdoo batil, imam abu haatim: kathib and baatil are the same, waahid [Taqdimmah] also mentioned by sakhawi in tawdeeh and others Others called it kathib, makthoob as well, la usl lah, muhdath, mudarah Eg i love arab necause of three: I am arab, quran is arab and lugha of janah is arab: abu hatim in ilal says kathib, uqayli said la usl lahu [kitaab duafah], tabarani in kabeer, haakim Eg abu nuaym about jafar ibn suhayb qasim abi umaamah dont write his hadith and dont pay attention to him, also mentioned by mizzi in thatheeb al-kamaal Eg uqayli in uafa said that ibn uyaynah that he said that the hadeeth jald ibn ayyub is muhdath Eg dhahabi said in meezan about abduallah ibn abi amir, the nuskha is baatil and

Abu zurah said to imam ahmad: I heard Muhammad ibn saeed that he stated a nice statement making the hadeeth sound nicer in its wording and I wanted to use his isnad to the prophet, imam ahmad became angry at this, how can u use a makthoob isnad to the prophet? Eg there is no prophet after me, except if allah wills The extra wording is contradictory, rejected and mawdoo Dhahbi in meezin in tarjumah in abdul malik at-taee munkar is when one does mawdoo

Mawdoo of types: 1) kathib and ikhtilaat and wad, on purpose upon the prophet; they are kathaab and not accepted eg Muhammad ibn Ahmad ibn esa al-warra, nuh ibn abi marayam [called nuh aljaami cos he narrated so much fabrications], 2) not kathib on purpose but they made mistakes, wahm, jahl etc: not kathaab but kata Haafidh Iraqi in alfia mentioned these two types

Mawdoo is of types: Dhahbi explains them in mawqitha:

1-all agreed that this si mawdoo 2-majority say it is mawdoo but other say that the hadeeth has ila but not mawdoo 3-majority are sukuut and some say it is mawdoo

How do we know mawdoo? -sometimes it is clear Eg nuh ibn abi marayam made fabricated narrations about fadaail of each surah Eg abi saleh from ibn abbas

-sometimes it clear that the mutn is mawdoo Eg like above, there is no prophet after me except except if allah wills Eg I love the arab

Reasons for Wad: -no taqwa or deen and not caring for the deen nor the sunnah -jahl Ibn jawzi in mawdoo/Ibn taymiyyah in tawasul wal waseelah about this book: mawdoo of istilah of ibn jawzi is to reject all that is baatil and if it is a hadeeth then he dont say it is kathib unless he makes a mistake in it

-asabiyyah eg loving the arab

How to tell mawdoo: -wording Dhahbi stated something to similar to we know the wording of the prophet and we can tell what is mawdoo by wording Alalaaee said this is a gift given from allah and few had it like ahmad, ibn madini, bukhari etc Ibn qayyim said something similar to dhahabi as well in manaar al-muneer

We cant narrate mawdoo except for bayaan -to know its weakness

muslim in muqadmiiah: you have to force yourself not to narrate these hadeeth nor give fatwa by them as they are akhabr of your religion and you cant make halal, haram, taghreeb, tahreeb by them, this is only dont by narrators known to have sidq and amaanahand if you hear this hadeeth and you dont correct him then you will be sinfulyou have more thiqah then those who are not so you dont need them Baaji in tadeel wa tajreeh: it can be narrated in two ways, to act upon it and to believe in it and you need to leave them when you find out it is not mutasil and the second is to narrate them to be protected in your religion and to know it weakness and then he mentioned thawris athar.. Awzaai: learn the sanad just as you learn the mutn [abu zurah in his taarekh] Yazeed ibn abi hameed: if you hear a hadith then by careful like u would be of a misguided person and if u can confirm it then take it Ibn Mahdi: two you dont take from and give husn thunn: 1 hukm 2 hadithmeaning you dont have husn thunn in qabool in fatwa and hadith, baji gave this meaning Ibn summaa: dont be sacred of rejecting weak hadith but be scared of those who accept them [haafidh kalili in irshaad] Ibn manda said that there is no greater sin than narrating mawdoo and not explaining it Ibn abi hatim narrated that masrooh needs to repent as he narrated from thawri and this is baatilDhahabi said wallahi this is the truth, who ever knows its mawdoo and narrates it should be beaten and exiled Sakhawi in fath al mugheeth, bukhari read a mawdoo hadeeth and wrote on it that whoever quotes this needs to be beaten hard and exiled

2) Tuhmah al-kathib: he lies is matrook, always lies is a kathib, Munkar always against the thiqah, yurwi munkar means he has many hadith that go against thiqah Matrook: This is when he mixes narrations with lies or is accused of lying a lot [mutaham], thus this narrator is mardood Lugha: turk [ism mafool] Istilah: mainly for ruwaat and not mutn -Turk is to leave the hadeeth -It is also applied to mansookh of the mutn eg ibn abdul bar in tamheed vol. 12 -can also be applied to kathabeen and duafaa and wahm and making a lot of ghalat

Ways of mutaham of a rawi: 1-he narrates what contradicts usool ad-deen and it qawaaid, and there is nothing else in the isnad to suggest kathib except this rawi Eg jarh wa tadeel by ibn hibban in tarjumah of ahmad ibn ibarhim al-halabi who narrated from asim and then haytham, I asked my father on ahmad and he said I dont know him and his hadeteh are batil mawdoo, all of them with no usool so it shows he is a kathaab

This includes one who narrates from thiqaat and mixed them, they would normally do this is fadail Eg waki and malik etc said that the some of the zuhaad are pious and salihoon but they are matrook in hadeeth Eg thabit ibn musa zahid is weak

2-we know that he is a liar even in the kalaam with normal people let alone hadeeth of the prophet and narrating Eg anas ibn abdul hameed al-jubbi, ibn abi hatim in jarh wa tadeel said about him my father said that yahya ibn mugheerah that his own brother haafidh jareer [big imam himself] called him a liar as he lies in the speech of the people so dont write from him

3) Fush al-ghalat: -Munakr, he does faasihah in his mistakes, he would say things that are bad This is connected to dubt and not adaal, when one makes a lot of mistkaes, also includes a lot of wahm ibn Mahdi mentioned this as a connection. This is connected to making seriously bad mistakes and not ghuflah or khata, cos even thiqah make mistakes Ibn Mubarak, who is free from wahm? [abu ali in kaamil] Abdur rahman Ibn Mahdi people of three types: haafidh and no mixtures, haafidh but makes mistakes he is not abandoned, and the third one who has wahm and this person we leave [tamyeez of imam muslim]

4) -he does fisq, this is major sin and not minor, ilal lamuma About adaala: This can be qawl or fil, ibn hajar in nuzhah, including innovations and even to the extent of kufr All fisq includes the tuhmah but not all tuhmah is fisq, so fisq is aam of tuhmah

5) -wahm This is to do with dubt: he mixes up things even if its not on purpose 6) mukhaalaf: contradictions This is with dubt, where he contradicts that which is narrated by thiqah or awla than him

7) Jahl Adaala: majhool al haal and majhool al ayn

Dubt: he narrates but dont have knowledge or practice

-majhool: no jarh no tadeel, no one knows him, there is nothing proven to suggest he has ilm

8) bidah Adalah: he narrates from which is khilaf what is known from the prophet and he brings shubah, he has the sifah of anad [stubborn], ibn hajar in nuzhah He narrates with not the intention of shariah but to introduce, shaatibi -bida if he calls to it or it can be bida mukafir, this was also called a zindeeq [one who has no religion]

9) Sue al-hifdh He makes ghulat and he dont know which is correct or not, so he makes more mistakes than correct The sue hifdh is talking about one who makes mistakes all the time and the mistakes lead to major mistakes [faahish ghulat]

Others added; asabiyyah

Illa -everyone has illa, no one is free from this, but its of levels, its needs practice and expertise. Ibn maeen: we are not amazed by those who make mistakes we are amazed by those who make no mistakes! -some call it muallal and others call it malool, but its more correct to say mualal-this is jamhur muhaditheen, malool in the lugha is to drink the second time after drinking once, it can also mean someone who is ill -ila is when there is a qudh like wahm on a narrator but the dhahir is that the hadeeth is mutasil and saheeh, illa kafee

Illa can be -jali: qat, tan, taraud etc -kafee; eg irsaal, tadlis etc Can also be:

-qaadih: effects authenticity -ghayr qaadih: dont effect eg price of camel in hadith jabir

-illa can only be found by the ulema and they are responsible Muslim in tamyeez: there was a group of people who deny that the statements of the ulema saying they made a mistake, but the didnt make a mistake so the sawaab is what is opposite to himso stick to the salaf maadeeenand they make illa without ilm and reason.. Shafi said in risaalah: there is ilm al-aam and there is ilm al-khaas

Ways to repel and find illa -if you are unsure of a raawi or the narrations then research Ibn Mubarak if you are unsure about a hadeeth fadrib baduhu bi bad meaning verify it by its turuq and the meaning

-to know the levels of the ruwaat and their status Ali ibn madini in kitaab ilal: all hadith revolves around six: in makkah you have amr ibn deenar, in madina you have ibn shihaab, in kufa you have abu ishaq, sadoosi and ibn katheer and amashthen he went to talk about them

-to know the tabaqaat Ibn hajar said in sharh illa: the companions of zuhri are of five tabaqat: 1) those who had hufdh and had long suhbah with him and had dubt ilm like malik, ibn uyaynah and others .2) they had hifdh but they didnt have long companionship with him but they had itqaan but not like first group like awzai and layth3)they had suhbah but not strong hifdh but they had mutaba like muhammad ibn ishaaq etc4) narrated from zuhri but didnt have long companions and dodnt have strong hifdh like kalbi 5) they are matrook and we dont take from them like abdul qudus and aaylee

-to know the mutashaabih in names, kuna and alqaab Ibn hatim in ilal I asked my father about chain which had zuhayr and he said zuhayr is not his name his name is saleh ibn hayyan and his name is not waasil, he is not qawee

Majhool -no jarh nor tadeel on him -reasons for being majhool:

-having different names/sifaat/mixing up names eg a man may be called under the name of his grand father but the generations dont match -not narrating regularly -shortening his name or title, like saying shaykh or brotherthis is mubham

Majhool al-ayn: not narrated except one or two narrations, no one knows him Majhool al-haal: he narrated but we dont know his haal as no imam has talked about him but has narrated more than two

Mubhaam See: mubhamaat by nawawi, khateeb, iraaqi, muhammad amaan jami -unknown or majhool in his haaal, mastoor -its not accepted to get tadeel of thiqah on someone who is mubham, cos he may not be thiqah with someone else -all narrators must be well known

Idtiraab/mudtarib See: ibn hajr in nukat, suyuti tatreeb raawi, ibn hajar has a book called muqtarib fi bayan almudtarib Lugha: adm thabaat, ikhtilaaf, ikhtilaat Istilah: hadeeth that which is narrated in different ways, mukhtalif, mutasaawiyah in its strength and we are not able to do tarjeeh or jam; this dont include furd mutlaq as idtiraab is when we have many routes.

Types of idtiraab -It types: this can be in mutn, isnaad or both, ibn hajar only mentions mutn -the way we can do raajih is via looking at the thiqah, hifdh, the supporting narrations, looking at what other routes say so if it has been narrated via another route then we take the one that appears most, the person or muhadith who has collected the hadeeth is more knowledgeable than the other See: ibn hajr in nukat, suyuti tatreeb raawi

1) Idtiraab in Isnaad -this is ghaalib, ibn hajar Eg most famous one with the ulema:

abu bakr said, I have seen you grey haired, prophet replied hud and its sitsers There are ten routes, abu ishaaq as-subeeee and he narrates from different people with different narrations -abu ishaaq ikrimah abu bakr -abu ishaaq - ikrimah ibn abbas - abu bakr -abu ishaaq abee juhayfah abee bakr -abu ishaaq- abee maysara abee bakr -abu ishaaq - masrooq aisaha abee bakr -abu ishaaq - alqama abee bakr -abu ishaaq - aamir saeed bajali abee bakr -abu ishaaq - aamir from his father abee bakr -abu ishaaq - musab ibn sad his father abee bakr -abi al-ahwas ibn masood -ibn masood is mutradib, all from abee bakr and must go through abee ishaaq -also some said that ibn masood narration is mursal -some said the route via musab in sad is the correct one -others said no, aishaah is the one who narrated it so her route is the best See: daraqutni ilal, vol 1 Eg 2, sprinkling the private parts after washing -mujaahid hakam ibn hakam on his father -mujaahid hakam ibn sufyan/hakam ibn abi sufyan on his father -mujaahid hakam on his father, this hakam is unknown like the chain above -mujaahid sufyaan ibn hakam on his father -mujaahid a man from thaqeef his father -mujaahid hakam ibn sufyan on his father [this one is known to be him] -mujaahid - man from thaqeef called hakam or abi hakam on his father -mujaahid ibn hakam or abil hakam ibn sufyaan on his father -mujahid hakam ibn sufyaan or ibn abi sufyaan- on his father -mujaahid a man from thaqeef -prophet

-the man is unknown so its weak, thatheeb al-kamal

-there is confusion and mixture in the sanad, this is itiraaab See: suyooti tadreeb ar-raawi, thatheeb kamaal vol.7

2) Itiraab in mutn -very few, rather all the idtiraab in mutn usually have idtiraab in sanad as well -idtiraab means that we have the isnaad and that is all ok but the mutn is different in wording from to another, if it conflicts then is it idtriaab -in mutn, if we can do jam and tarjeeh then we must do this first

Eg basmallah before fatiha in salah -ulema say that this is not idtriaab others did -cos we can do jam and tarjeeh, its not itiraab

3) Idtriraab in sunad and mutn Eg Fatima bint qays asked/or he said the prophet about the zakaah, he replied the family has right over you, except in zakat, narrated tirmidhi Ibn majah: there is no maal in your family, except zakaah -the first hadith shows we need to maintain the family, second one shows we dont need to maintain them but we give them zakat -illa in the sunad is mentioned by tirmidhi that the isnaad is weak, abu hamzah maymoon alawar is weak -so here we have idtiraab, one is weak due to the mutn and the sunad

-eg also in the hadeeth the prophet gave us a letter a month before he died other narrations says, 1month, 2 months, 40 days, three months Also the sanad has a group of majhool people and it also mursal also Abdullah ibn ukayl as didnt meet the prophet. Abd Rahman ibn Abi Laylah didnt mean ibn ukayl so there is inqita as well.

-if the narrators are saheeh then we take them -but if they differ we look for the correct narrator if the idtiraab is in sanad or the tarjeeh in nuss -they can also appear in saheeh bukhari and muslim

Shuroot Mudtarib -itihaad al-makhraj -jaa min ida mukhtalifah a-when daeef contradicts a thiqah: this is when we dont take the daaeef and there is idtiraab dhahabi says in moowqitha; if the illa is from a rawi who is thaabit and a person who is not so strong goes against thim then this is not maloooldaraqtuni gave many examples in his book ilal b-thiqah contradicts a thiqah, this is ikhtilaaf and mudtarib c-thiqah with mubham, this is not idtiraab, as the mubham is daaeef -mutasaawiyyah quwwa -adm imkaan jam -adm imkaan tarjeeh These have been mentioned in nukut, fath and talkhees

Ways of Idtiraab -when you narrate from one shaykh and not another -when narrating from one with hifdh and not kitaabah -narrating from one land and not another land -narrating from some narrators and not others -narrating from shuyookh and combining all the narrations and not splitting them

Ways narrators become mudtarib a-daf ad-dubt eg bishr al-qushayree who is idtirab mutlaq, as mentioned by bukhari

b-narrating without writing so this is with a qyad [writing] eg ikrimah ibn ammar, bukhari said he didnt write so he made idtiraab c-to mention something in a hadeeth that which isnt part of it d-ghuflah

e-wujood al-illa, like one being blind f-ibtilaa, eg having ones books being burnt

Reasons for idtiraab -ulema being tested so isnaads would get mixed up -tasheef/tahreef or musahaf wal muharaf: -when the name would be pronounced wrong -when the qirah of something written down is read wrong -lacking in fahm

Maqloob Lugha: to turn away from the meaning of what is intended, mukhalafah, Istilah: hen the words get mixed up, the end comes in the beginning or visa versa, mukhalafah of the mutn or in insad or in both, this can be on purpose or by sahw -its illa is in two ways: it can be munkar If he narrates a lot of lies or shaadh if he is thiqah and has got the wording wrong -the scholars protect the narrations from becoming opposite -such as uqayl abee jafar al-makki, abu nuaym ibn dhukail memorised many sanads, he narrated 30 hadeeth and it he increased more and yahya ibn maeen and imam ahmad praised his memorisation

Maqloob is of two types: 1-in mutn: placing a word in the wrong place or a sentence etc Eg seven under the shadespend with his left/spend with his right -rusm/busr: he saw something and wrote it wrong Eg awaam ibn muraajim is mixed with awaam ibn muzaahim, ibn maeen and others pronounced his name as the latter

-man/fahm: he understood it wrong Eg if one fasts Ramadan and follows it with six.tasheef of man changed when some wrote and follows it with shayun [instead of sittun]

Eg hadith zayd ibn thabit-ihtajur [made aplace for itikaaf in the masjid] prophet got mixed with ihtajuma [hijama in the masjid] which was written by ibn laheeah, this is tasheef and sam

Eg Muhammad al-anazi [major muhaditheen prior kutub sitta] thought the hadeeth below means that the prophet prayed for them The hadeeth that the prophet prayed on anaza [stones] This is tasheef in maan

2-in isnaad: see dhahabi in mawqitha -maqloob can be changed the words or the order of the words, musahaf wa muharraf -majority ulema say this is one -many scholars, like ibn hajar, drew a distinction

-Mushahaf: the change in pronunciation eg mixing -Muharraf: the actual word has changed

etc

-these changes can be sam or rusm/busr or man/fahm 1. -sam: he heard something wrong: -this can be when the name is changed by having the name of the father in the wrong place eg. Sad ibn muadh instead of muadh ibn sad

Eg sometimes they mixed the name of the ibn to mean the abee, and visa versa. This can also occur when there is a mixture in laqab or place where is from Eg asim al-ahwal to Khalid al-ahbut Eg Khalid ibn alqama to maalik ibn urfaqah, the latter was used by shubah 1. Changing a narrator for someone and the hadeeth is well known from the first narrator and not the second one Eg Abdullah ibn dinar ibn umar prophet forbidden to buy slaves with a gift [saheehayn] this is well known Others have another isnad; naafi ibn umar prophet. The ibdaal is ibn dinar - Naafi - ibn umar

1. He narrates a hadeeth with a different isnaad by accident/ghulat, an isnaad that is not known and goes against what is well known Eg. Imam ahmad said in masaail abi dawud, aamir al-ahwal is a shaykh but the people mixed him uphe narrated from ata- abu hurayah- prophet about sifah of wudhoopeople mixed him up with uthmaan in the sifah of wudhoo Bukhari in tareekh said about this, this isnaad is maqloob

1. he narrates from shi shaykh but he gets his shayksh shaykh wrong eg hasan ibn zurayq at-tahawi anas prophet yaa aba umayr ibn adee said that this hadeteh has been narrated by anas from humayd at-taweel, thaabit al-boonaanee, abu tayaah and from zuhri it is ghareeb and ibn uyaynah from zuhri is the only one narrated and it has hasan ibn zurayq [uyaynah zuhri - anas] [kaamil by ibn adee] Therefore hasan went against the jamaah and narrated from zuhri and it is munkar. Ibn hibban said in majroohayn, he narrated form ibn uyaynah maqloobbaaat, and he would narrate the ahwaaland then he mentioned this hadeeth of aba umayr.mutn is saheeh but this isnaad is maqloob 1. mixing the beginning and the end of the isnad/mutn eg bu hatim in ilal asked his father on the isnad; abu bakr hanafi sufyan hakim ibn sad imraan ibn dabyaan salman prophet if you feel in your stomach urine or feaces then go without speaking to anyone or calling anyone this isnad is maqloob, sufyan imraan hakeem salman so abu bakr hanafi mixed it up

1. when making a mistake in gaining the hadeeth [tahamul], so he gets it via ananah or qala so he hears it when there is ambuiguity and he narrates it on with tadlees to make it sound like he has a isnad sareeh by using words like hadathana eg imam ahmad in ilal; jarir ibn hazim said hadathana hasan but he didnt ibn rajab in sharh bukhari fath al-bari; ahmad means that the statement of ahmad is a jarh on jarir as it was his aadah and this needs no tahqeeq, so this is maqloob

Reasons for Maqloob a-these changes can happen because of nutq [tasheef] or tahreef

b-to make changes to the mutn to suit their objectives, such as bidah

c-to test the muhadditheen to see if he has memorised the isnaad, this is jaaiz on the shurt that the majlis dont end until we know what is saheeh like what happened to abu nuaym, fadl ibn ayyash, bukhari..iraaqi said about the imtihan of bukhari its not astonishing that bukhari narrated the saheeh but its amazing that he narrated the ghulat as well and made them saheeh

d-wahm and ghulat

Hukm Maqloob -the usl is that it is daeef and mardood as it is ghulat and mistake Not allowed to follow text that has been changed by nuqs or abridged or riwaaya by maan -nuqs, ikhtisaa and riwaaya bil maan are all ways that the hadeeth have been changed

Narrating by maan -istilah: to say a hadeeth with the wording other than the wording that which has been narrated to the prophet

-all agreed that other than alim cant do it -majority said its allowed for alim/muhadith/alim etc but there is khilaaf, upt to 12 views 1-we are allowed**; those who said we can like ali, ibn abbas, anas ibn malik, abu hurayrah, wail ibn asqa, abu durda, hasan, shabi, nakai, mujahid, ikrimah, amr ibn deenar, zuhri, shafi, ahmad, waki, yahya qattan, bukhari 2-not allowed and we must stick to the wording; umar, ibn umar, qasim ibn Muhammad, ibn sireen, maalik, ibn Mahdi and others 3-some said its allowed only for companions 4-some said its allowed to do it for statements of companions but not for hadeeth to the prophet etc Proof for view 1: ibn sad in tabaqat, adur razaq in musannaf, tirmidhi in ilal sagheer at the end of jaami, fasawi in marifa, khateeb in kifaayah: ibn sireen said, we would hear a hadith from ten with difffrent wording but one wording

ramahaamuzi in had al-faasil, proof for those who say its ok, allah narrated to us stories with meaning as he narrated it in various different ways -nawawi said in taqreeb that this is the way of the salaf and khalaf -some even said ijma in jawaz

Proof for view 2 May allah brighten the face of the one who hears and narrates on how he heard it Muslim narrated in tamyeez that umar said, whoever narrates a hadeeth the way he heard it then he is salim Imam yahya al-qattaan in kifaayah, we shouldnt mess around with the wording because the quran is greater and we are not allowed to read by meaning

Shuroot for narrating by man -this is on the condition that the narrator who is narrating by meaning must be an alim -he must know the original wording -he must know that what he is saying isnt what the prophet said -it cant be something we worship allah by orsomething of the ghayb, such as dua, or sifat of allah etc -that u dont believe u are making the hadeeth better -to say, or the prophet said something similar like anas would do and others from salaf

Narrating by maan dont include hadeeth ghareeb -Ahmad said; dont take ghareeb hadeeth cos I dont want to talk about the prophet based on thunn, maroozi narrated this in kitaab ilal -this is because when narrating with maan, we need to be sure. If the hadeeth is gahreeb then the subub and meaning may not be clear See: nuthur ibn shumayl first to write about ghareeb, mamar, abu ubaydah, abdul malik ibn qurab, ibn qudama, ibn qutaybah, khattaabi, harawi, abu musa al-madeeni, zamakshari, tahawi, ibn abd al barr, ibn atheer in nihaayah fi ghareeb al-hadeeth [one of the best], suyuti mentions it in tadreeb as well, alaam sunun by khaattaabi

Ways we can know gahreeb and its meanings: -looking at other narrations -lugha Ikhtisaar

-to narrate the part u want from the hadeeth -majority say it is allowed -those who allowed it said on the shurt that the person doing ikhtisaar is an alim and he knows the meaning and doesnt take anything away from the meaning -bayhaqi narrated in his madkhal sunan, ibn mubark said sufyan taught us how to do ikhtisaar of ahadeeth, this shows the salaf did this and they would quote the shaahid from the hadeeth -ibn mulaqqin in muqni, doing it is is aqrab and prohibiting it is abad, malik, bukhari and others from aimah of hadith did it

-some said no, as narrating by man is haram so they so no because of fear Yahya ibn Adam narrated in tarekh in abi khaythama, I have never seen ikhstisaar except he made a mistake except for sufyan ibn uyaynah Doori said in kifayah, I asked Abi aasim an-nabeel, it is makrooh? He said yes because they make mistake in the mana Khateeb in kifayah: the meaning is part of what u are quoting, so u must quote the full thing

Narrating the shaahid: -nawawi said in his taqreeb: it is permissible to quote part of the hadeeth for shaahid, this is view of majority, the view its is permissible is better and not permissible being far away -ibn salah said that doing this isnt makrooh -imaam ahmad has been narrated to say that we shouldnt do this and he had karaaha of this, nawawi said that this is opposite to the acts of the ulema of hadeeth and the majority didnt agree with him -eg muwatta has shortening in his book, bukhaari, nasaai. Nasaai has repeated more hadeeth than bukhaari and would only sometimes mention the shaahid, abu dawood too would do ikhtisaar -khattabi said in intro muaalim sunan, abu dawood was the best in making conclusion from long hadeeth and explaining ithe also said that abu dawood has been given the use of hadeeth like dawood was able to use hadeed -so it shows that ikhtisaar can be done but by the ulema alone

Jahaala/Majhool Lugha: khilaaf al-ilm -Jahaalah: it means not to know the raawi or not to know its jarh or tadeel

Khateeb in khifaayah; majhool with ashaab hadeeth, all those who are unknown or unknown to seek ilm and not known to the ulema and not knowing his hadeeth except with one narrator from him Surah hujarat: an tusbiha qoum bi jahala Surah baqarah authobika an akna min jahilieen

Some say majhool is three, ain, haal and dhaat -ibn hajar says it is of two types and its subab are two: -1. ayn: nuoot-eg who is he? Who is his shaykh? His name is unclear [mubham]? Using laqab, not to know where he is from, not to know his sifaat, tadlees etc Eg some have same nicknames as their parents. Also some are called abu Abdullah, we dont know his nusub etc but sometimes it is clear, like this name can be used for bukhari and Ahmad and we know this See: moodih li awhaam al-jam wa tafreeq by khateeb baghdaadee, hafidh abdul ghani alasdi al-misr in idaah al-mishkaal -2. haal: this is also known as mastoor See: wihdaan [meaning narrated only once] by imam muslim, hasan ibn suyfaan called wihdaan as well -3. Majhool/Mubham: The name of the narrator is not known, they only use ikhtisaar or laqab eg shaykh, adl, a adl person told me, a thiqa told me -we know the mubham by the looking at other hadeeth and its routes, so if this narrator is not there then we know the person is mubham, i.e. we cant trace him -there can also be mubham in mutn, this dont affect the classification eg a person came to the prophet -mubham is not accepted as we need to do adl and check dubt for a hadeeth to be saheeh so they are matrool, this includes mubham in the name and mubham in the tadeel on him. The scholars differed, if a mubham has tadeel do we accept but the raajih is that we dont accept even if there tadeel on him until we know the person See: ghawaamid wal mubhamaat, khatib al-baghdadi al-asma al-mubhama fi ambaa almuhkama, mustafaad fi mubhamat al mutn wa isna by abi zuraah ibn al-iraaqi

Types of jahaalah: -1 Ayn: to make the riwayah from his shaykh into one, so this includes tadlees, even the persons name is mentioned he remains mubham. The scholars have stated that the jahaala ayn of a person is lifted when atleast two tadeel have been found on him or he has two narrations which have been verified -there is an exception; If a person narrators from someone else and he is mubham but the person who narrates from him is thiqah and states he is thiqah then this is accepted

-if a person narrates from a person and he is mubham but someone out of the chain but there is another chain with him in it, has tadeel of him then this is accepted. Other ulema say this is not accepted Eg Abu Jamaahir al-Damishqi in baab husn khuluq in abu dawood narrates from Abu Kab Muhammad as-Sabee al-balqaawee [hadeeth of one giving disputes will get half way of jannah] abu kab only narrates from abu jamaahir and no one else knows him but he abu jamhaair said he is thiqah in thatheeb, so this is accepted -2 Haal: mastoor, we know him but dont know his haal -raajih is that we dont accept mastoor -some shafis said we can accept it Narrating from mubham a-Mastoor is the same as mubham but this dont mean he is aint thiqah it just means we have no dalil to say he is aadil eg a thiqah told me, this is not accepted as stated by ibn hajar but there is khilaaf -Ramahumzi in muhadith faasil; awn ibn Abdullah said, we only write the mubham alayn if he narrates from thiqah or we know which way he narrated -Shafi said in ikhtilaaf hadeeth: we dont accept khabr from one we are jahil from or one we are not sure about his sidq or kathb -Bayhaqi in khilafiyaat; majhool are not hujjah -Ahmad said in ilal of ibn rajab, majhool haal are not saheeh and not hujjah

b-another type of narrating from mubham is when we have a mubham but we are able to see his teachers and who he narrates from and narrates to, then we can see if he is thiqah or not, such as shafi said a thiqah narrated from me this was also the practice of malik, ahmad, shubah, yaha al-qattan, abi zurah, ibn Mahdi and others

how do we know if one is mubham or aadil -adalah is known via taqwa, no sin and tazkiyyah, if not then we look at the qaraain -tabieen: some of them are mubham but we know their state by those who narrated from them -some hufaath may say about a rawi that he is mubham but this is always inspected, it might be majhool for the haafidh but not to others Eg ali ibn madini said about Abdullah al muazani that he is mubham, but dhahbi in meezan said jamaah knew him and they said he was thiqah like yaha ibn maeen -you can ave majhool from nisa can be mubham, abu haashim ar-rumani we narrated from the wives of the prophet and no other woman this is because we dont who these women were. Dhahbi has a fasl on this in meezan at the end and says the same as above. This means that woman can narrate and they are thiqah but this is little.

Bida -Bida is something new in the religion that wasnt there at the time of Prophet, they didnt know of it and neither did the Companions -this is of two types: kufr or mufasiqah/not kufr -kufr: something that has kufr in aqeedah or against what is known in the deen by daroorah or doing ithbaat of something that is not part of the deen which is known by daroorah, doing this makes one a kaafir e.g. Allah is everywhere, Quran in makhlooq, takfeer of shahabah etc -mufasiqah: something new in the religion but not kufr, doing this makes one a faasiq e.g. adhkaar and awraad not narrated from the prophet. This is of two types: -mughala: he is mubtadi through and through -mukhafafah: been affected by bida, like tashayu and irja

-Hukm: it is not accepted by those who do bida mukafirrah and those who promote their bida mufasaqah -mukaffirah cos a kaafir cant be adl, this is jamhoor as dhahabi said in meezan Eg Daraqutni in sunan 3/470; ahl hadeeth dont take from man who is not known unless we know adl and mashoor or if we can take away jahala from him -some said we accept but this is wrong, as it goes against adl, islam and aql -some said we accept only if they dont call to their bidah, they also argue adl can be found in a mubtadi cos he isnt tassub, ibn madini said if we leave kufa in tashau or busra cos of qudr then we would leave many hadeeth from the bilaad -one who promotes his bida cant be adl and he cant have dubt, jamhur, like dhahabi said in meezan that we cant take from them, as ahl bida rely on lies and fabrication and some of them hide it -if one does bida mufasiqah then his narration is accepted: -jawzajaani mentions shuroot: 1] cant be affected by his madhab 2] must be haafidh and dubt 3] cant be bida mukafirrah 4] cant be calling to bidah 5] cant be someone that is stronger than him See: jawzajaani in ahwaal al-rijaal [Shaykh of Nisaai and Abu Dawood], Tadreeb al-Raawi

Sue al-Hifdh -definition: someone who doesnt know his correct from his mistakes, doesnt have raajih, makes mistakes/ghulat even if the sawaab is with him -this is weak due to dubt and not adaalah, either surd or kitaaba -if the khata is small, then he is still thiqah, if its a lot then it can be hasan or weak, depending -if one makes mistakes dont make him weak -abu zinan, I met 100 mamoon but we didnt take hadeeth from them as we were told they are not to be taken from -muslim in muqadmimah: they may say something worng but they didnt intend kathib -yahya al-qattan as mentioned by jawzajani, myt be saleh and if he dont narrate would be better for him cos hadeeth and ilm is an amaanah -small mistakes are ok as we all make mistakes: Ibn mubarak who is safe from wahm? narrated by ibn aadee in kaamil Yahay ibn maeen I am not amazed by those who memorise, im amazed by those who dont make mistake Abu zurah Shubah would make mistakes in asma rijal Abu dawood, there is no muhadith except he makes mistake, except ismail ibn ulaya and bishr ibn mufadal Ibn Mahdi,ppl are three types, thiqah, those ghalin thiqah but make a few mistakes, and the one who has ghalib wahm all the time

Types: -1. Always had bad memory -2. Was good, maybe a haafidh but his memory went towards the end -ikhtilaat: one who is confused, mixes narrations Maqbari abdur rahman ajlaan abu hurayrah Maqbari was ikhtilaat and had sue hifdh, so every narration that goes through this route is weak cos of the presence of Maqbari

Iktilaat is of types: 1.- we know the time when his memory became bad: if we know the time then we can take the dubt and leave the sue hifdh. We can know this via history or by narrators saying something about him

Eg ibn laheeah, he narrated from Ibn Mubarak and wahb etc, this is saheeh But he changed so we leave what he didnt narrate from these people

2.- we dont know the time when his memory became bad Eg layth ibn abi sulaym, he would mix many hadeeth. We dont know the history, what came before or after so we do tawaquf on him, we dont say he is saheeh or weak all the time, but we leave it and if we see a qareenah to say he is ok then we take it, it can be hasan li ghayrihi if there are tawaabi or shuwaahid See: kawaaib al-nayiraat fi marifah ikhtilaat ar-ruwaat ath-thiqaat by ibn al-kayaad, also the books of rijaal like thatheeb, taghreeb, kamaal etc

-if someone is weak then we look at the tabaat, if he has supporting narrations or scholars have made exceptions for him then the hadeeth is reinforced, he can become hasan li ghayrihi -this is on the condition that the taabi must be higher in level such as thiqa/sadooq or the same as the narrator but cant be matrook or dajjal etc

-shaahid: when one on the same level supports the other, this is not taabi, this is shaahid as they are of the same level -this can be taam: meaning someone the same level but better -this can be qaasira: meaning same level but not very higher, like shaahid from tabi and not a companion -difference between shaahid and mutabaa, mutabaan is when he has a similar chain or same narration, shaahid is by maan, but they are interchangeable

Shawaahid and supporting reports


Shaahid; supporting proof from different mutn or isnaad Tabaa; same mutn or route support the hadeeth Itibaar; external proof supports the meaning Eg the day of judgement wont come until a man respects his friend more than his fathet, the hadeeth is weak but it has itibaar from what we see in reality, this is the case for many ahaadeeth on the subject of last day

-if we have a weak narrator we can make him hasan li ghayrihi or we can accept the hadeeth due to supporting narrations -this is a field where the muhaditheen varied heavily, making hasan li ghayrihi or making hasan dhati, dhahabi said and albani said in irwa 3/363 hasanli ghayrihi and to make hasan dhaithi is dayyaiq and the hardest part of this uloom, cos the ulema differed and some

making the same person saheeh and the other daeef, or to make tarjeeh, its only easy for the one who has strong ilm in uloom, jarh and tadeel and great experience in his life -ibn salah in mariafh ilm hadeeth, not all daeef is rejected, you may find a hadeeth that it mahfooth but it is weak but its taken because of the varies routes the routes are not sufficient, it is important to find the mutabaatif the weakness is not extreme like irsal and we can find the mutaba then we can use this to supportwe have to make sure the supporting is not mutaham or shaadh -dhahbi n his book dhikr mun yutamadi bil jarh wa tadeel, there are some who have strong hifdh others who are lesser and others are sadooq and others sadooq but slight daf and others who are daaeef and they need to be supported until he mentioned all the levels until kahataab and matrook

Eg abdullah ibn laheeah: he is weak but we can support him -khateeb in jaammi said ibn laheeah is not hujjah, I have written a lot but we can use him to strengthen others with others -tirmidhi in ilal, if you find one of them who have sue hifdh and they have no mutaba then they have no hujjah, like ahmad said about ibn laheeah if he is left alone meaning he is saalih if he has a mutaaba

Shuroot for mutaba Isnad:-the mutaba must be above the narrator who is weak and not below him in hfidh and dubt, ibn hajar in nuzhah, ibn salah etc -ibn salah: if the two narrators are the same level in their weakness then they dont strengthen each other, bu they can raise the level of daf so it wont be shadeed daf

Mutn:-they can support eachother in their meaning as long the daf aint shadeed -the mutaba cant contradict the one we are trying to strengthen, ibn hajr -the mukhraj of the narrations must be the same -some said cant contradict quran, but Abdullah bukhari said this is incorrect because the meaning can be taken from the quran even if the hadeeth is weak and one can use ahadeeth to make up a meaning Eg if one comes to the masjid often then this is a sign of eman, this hadeeth is weak because of the presence of darraj abu samh, this was mentioned weak by dhahbi, hakim in mustadrik and others as well Others said that the hadeeth is saheeh because of the ayaat in the Quran which talk about eman being connected to the masjid, such as the ayah in surah anfal, surah noorthey ayah is saheeh but this dont mean the hadeeth is saheeh cos the ayah dont suggest any connection with the hadeeth and the shuroot of qubool arent there for the hadeeth

-qawl shahabah can strenghten the hadeeth, ibn salah

-it cant be supported with a mawdoo hadeeth as this opens the door for hawa, ibn qayyim and albani mentioned this as well Nus -Nus is the mutn and the sanad is how we got the mutn -mutn is the final word, where the word ends and who it ends on

Sahaabi -shahabi, who believes and dies and met the prophet even if he did ridda but died afer repenting; Abu zurah razi said there was 100014 of them. He also said that 100000 in another narration. Bukhari when kab was left behind in tabuk expedition, the last battle of the prophet, bukahri states in the narration that the companions were many that we cant gather them all in one book Shafi said that 60000 companions, 30k in madina and 30k everywhere else Majority say that the number of companions where 110000 as they attended hajj wada Those who were alive at that time but didnt meet him are not shahabah like negus, Abdullah ibn mahtoom They all died within 100 years, anas being one of the last

Number of books they had -Suyuti said in tadreeb 10000 narrated and had their own books -tabaqaat sad that the companions had five books amongst them -imaam hakim said in marifat Uloom al-hadeeth that the companions had 1200 books

-some categories them: -early stages in makkah -those who did poetry -those who came after hijra -ahl aqabah thaloolah -ahl aqabah thaadiyyah -ahl badr

-those who did hijra after badr but before hudaybiyyah -bay ridwaan -hijra after hudaybiyyah like amr ibn aas and Khalid ibn walid -those after fath -those who saw the prophet and they were small and little eg amir ibn wathilla, was born in 3AH the year of Uhud Levels of companions -khulafa -the ten promised jannah -ahl badr -ahl uhud -ahl bay ridwan -those who prayed both qiblas, eg muhaijroon and ansaar -normal shahabah See: abu mansoor Baghdadi, kutub uloom al-hadeeth

Those who narrated the most Abu hurayrah 5374 Ibn umar 2630 Anas 2286 Aisha 2210 Ibn abbas 1660 Jaabir 1540 Abu saeed khudri 1170 See: Nawawi in Khulasa al-Ahkaam

Futya and Ilm -most of the companions where able to give futya Most famous are the above who narrated the most, they are muftiyeen itlaaq Others included Umar

Ali Ibn masood Ibn umar Ibn abbas Aishah Zayd ibn Thaabit Ibn hazm; just one of them would mount to vols and vols in futya

Others able for futya but not narrated from them much Abu bakr Uthman Abu musa Abu saeed Muaadth Sad ibn waqas Abu hurayrah Salman Anas Amr ibn aas Jabir Talha ibn ubaydh allah Abudah ibn saamit Zubayr ibn awaam Abd rahman ibn awf Imran ibn hussain Muawaiayh Umm salamah

Those who narrated from a masala or little more These are 120 See: ibn hazm in Ihkaam fi usool al-ahkaam, ibn qayyim ilaam vol 1

Not all of them narrated or gave futya when they could, fearing allah: Narrated in Bukhari that Abdullah Zubair said that I am not on the level of the above and I fear the hadeeth whoever says upon me a lie then let him take his seat in the fire In the lugha, ahl hijaz also called kata, kathib, so the above hadeeth applies to lies and mistakes This also appears in the hadeeth of hiracles

-types of mutoon: Marfu: Marfu sareeh [prophet said, did or consent] Marfu hukm [not ijtihad or sharh or bayan of lugha, cant be israeeli, must be about the ghayb] This can include marfu hukm qawli [the prophet told me], marfu hukm fili [the prophet told me to do], marfu hukm ikraari [companion said I did and the prophet consented] so this dont include fatwa or ijtihad Eg marfu hukm: abu saeed narrated that the prophet, if you recite khaf then you will have noor between you and the kabah, bayhaqi, hakim and others Nasai and other hufadh like bayhaqi say that this hadith is mawquf to abu saeed and not ruf But others say it is marfu, as abu saeed cant talk about thawaab unless he has wahy, so it is raf Eg marfu fil: shafi mentioned that ali said, prophet prayed kusoof with three rakaat. He wont act unless with wahy Eg marfu fil, bukhari narrated jabi said, quran was revealed and we were doing azl

Tabi saying that the companion said This is marfu as well, correct view Some usooliyeen said this aint raf, as the companion cant make nahee or amr

Is there marfu in tafseer from a companion? This is maruf as this isnt ijtihaad and they witnessed the wahy and they know the lugha and subab

Is there marfu in tafseer from a companion in hadeeth? Some said yes, for the same reasons above

Others said no because they do sharh on their ijtihaad, and this is saheeh unless there is qareenah for us to know that there has been no ijtihaad taken place. This is on the shurt that they arent quoting israliyyat

Mawquf; -stops at shahabi , this can be qawl sahahbi, fil sahhabi, takreer shahabi The mawquf must be istisaal and no mudal, no types of munqati, if not then it can be maqtu: -hakim, to narrate a narration to a companion means we narrate it without irsaal and no mudal, so it must be itsiaal to themso if it reaches a companion and say we did this, we used to to this, we would say etc -khateeb: what the isnaad takes us to the companion and it dont go past him, ibn abdul barr in tamheed muqadmmih said the same thing

Shuroot for mawquf It has three awsaaf: 1 connected, nothing missing then that would be munqati 2 to the companion, dont include tabi as that would be maqtu 3 to the prophet is marfu, not mawquf

Maqtu; -If there is something connected to the companion but it dont go past the tabi, so it remains to the statement of the tabi and not attributed above that Tabi is the one who met the companion, some said he needed to take from the shahabi, even if ridda took place but they did Muslim believing in the prophet Ibn abd al barr said that one can be companion even if they were small But the shurt remains, that to be a companion we need to meet and believe before we die

Some said maqtu is called munqati -some said maqtoo means munqati, something not connected, shafi, humaydi, tabarani, Daraqutni, baaji and others -khateeb in kifayah said, munqati is what a tabi said about the prophet, mawquf at the tabi, in qawl and fil -others responded to this and said munqati is something different and said maqtu is what stops at tabi

Athar -some said marfu andmawqoof said its athar, ibn jarir in atheem tahtheeb al-athaar -others said anything other than the prophet is athar including companion, tabi and other ulema as well, like ahl kursan, tahawi in ikshaal, shafi in risalah -there can be ibhaam in athar, as statement of companion and tabi are both called athar, so it can be weak if it is not clear

Mursal: A gap in the narration But the isnad is connected and there is a sanad but it is not marfu So every marfu is sanad but not every sanad is marfu

Musnad: Meaning aam: Ibn abdul burr in tahmeed, musnad is everything that is narrated to the prophet all the way going back to him, this can be mutasil or even munqati, anything attributed to him is musnad Ibn hajar mentions this also in nukut, dhahir for me the ulema of hadeeth that musnad is what has been heard from the prophet which is istisaal in the dhaahir Eg zuhri said the prophet did, this is mursal but its musnad Meaning khaas: -Lugha: Wasl: something connected, arriving at something -istilah: that the chain is dhaahir connected/itisaal, all of them hearing from each other and if they didnt hear they would do ananah, this is from the hudood by khateeb in kifayah, similar said by ibn hajar in nukut, -second definition: hakim said in marifah uloom al-hadeeth, musnad is when the narrators hear from each other and they all heard from each other until they get to a compsnion then to the prophet** -haafidh yakoob ibn shaybah said as narrated in sharh ilall of ibn rajab, eg ahl hadith said about abi ubaydah from his father in musnad is mutasil meaning without irsaal khafi -ibn abi hatim in ilal, my father said about samah esa from his father [about sprinkle after toiler three times] esa and his father is majhool, so not musnad -ilal of daraqtuni, 5/800 45th question; qays ibn thalabah isnt maroof, ali ibn madini said that the chain is connected but qays is mubham, so not mutasil -slight difference, between muasarah is enough for first one -third definition: ibn abdul bar in tamheed, anything marfu to prophet, this one is weak

Sometimes mutsail and musnad mutn is only used for what that is marfu to the prophet, ibn salah in marifah, musnad in sanad is itisaal -this mean we must have a chain that is connected all the way to the Companion

-musnad is connected to mutn and sanad, but marfu, mawquf and maqtoo are sanad only -musnad is only concerning the hadeeth and not athar, so all marfu is musnad -musnad needs dhaahir itisaal, so it needs silsilah in dhaahir, not considering tadlis or irsal khafi or any type of inqita khafi, ibn hajar mentioned this in nukut and mentioned view of other ulema supporting this

Shuroot for musnad -no inqita no maqto, mawquf, mudal, mursal, tadlis, hakim in marifah, daqeeq al eed, dhahabi in mawqitha, shakhawi, ibn hajr in nukut -this means the first definition is wrong -ibn hajar said it only involves inqati dhaahir but shaykh rabee said this is wrong, mutasil and musnad is free of all inqita, dhaahir and baatin/khafee -no mubham Numbers in the chain: Aalin: close to the prophet, short amount of narrators, so its better and more precise Naazil: loads of narrators

Sometimes more than the above Eg tirmidhi narration of virtue of surah ikhlas, 11 narrators -sometimes the same hadith will have various chains and the numbers and dubt can vary through the routes

Uloow/aalee: -this is also called masahaafa, qurb al isnaad such as ibn Mubarak -the salaf would love this one and they would seek special journeys to get aalin hadeeth; Ahmad said in jaami of khateeb, talab isnad aali sunnah an mun salafyahya,the best things are a empty house and a isnaad aaliMuhammad ibn aslam ibn saalim toosee, it is closeness to allah narrated shakaawi -uloow is more likely to be free from mistakes or errors, so the ulema liked this better -not connected to saheeh or daaf, just numbers

Two types of uloow a-Mutlaq: three, four etc between the reporter and the prophet Majrooheen of ibn hibban, ibn Mubarak said, sad has qareeb al-isnaadibn hibban said this means he heard or wrote because of his closeness and he is higher than others on his level because of this

Types of Mutlaq -Uloow because of a good quality [sifah] found in a narrator eg a imam has good memory, dubt, adl, taqwa etc like shubah, he was known for his piety -Uluw because of the respect of a book, eg bukhari has uluw over musnad. This is because of the precision and the lesser amount of narrators

b-Nisbee: meaning the narrators narrated from others in their time but the number of narrators are general still low eg tabi from tabi from companion, ibn hajar nuzhah

Types of Uloow Nisbi: -to have short amount of people to the imam, to the uloow is focusing on the imam -to be close to one of the authors -to be close to the prophet -if someone dies earlier: when a narrator heras from a shaykh and he dies before the shaykh, he becomes uloow even if their distance between from the prophet is the same This is known as Saabiq and laahiq, khatib has a book with this under the same nameUluw is for the one who heard from the shaykh above those who heard from the shaykh after, or those who wrote to the shaykh etc - Khalili in irshad, isnad can be close because the person narrating from dies before him but they may be same number of people between them and prophet Eg bayahqi died in 458AH and he heard from hakim 405AH, and abi bakr ibn khalaf died 478AH, so bayhaqi is higher then abi bakr, even though they heard from the same shaykh -to narrate from the shaykh before than others; so you have two narrators and one is uloow above the other because he was before him; ibn taahir mentioned this in uloow and nuzool

When do we accept the Nuzool above the Uloo? -if there is and advantage to take the nuzool, such as one having better dubt, adl, and the itisaal of the sanad is stronger etc Eg ibn Mubarak: the strength of the hadeeth [Qurb al-isnad] isnt because of the closeness of the prophet but of sihah of rijal Hakim in marifah: waki said to his companions once, amash is better from abu wail Abdullah or sufyaan Ibrahim alqamah - abdullah? One is thulaathi and the other rubaaee, the companions said amashs. Waki said, amash is a shaykh and abu wail is a shaykh but sufyan mansoor ibrahim alqamah, this is faqeeh, from faqeeh, from faqeeh, from faqeeh...

Uloow Nisbi is of four main taypes: Muwafaqah, Badal, Musaawaat, Musaaahafah Muwaafaqah/uloow nisbi -this is atype of uloow nisbi -This is when the narrator narrates from one narrator and again from another narrator that is shorter, meaning you may have a close isnaad which agrees [muwaafaqah] with an author like bukhari but you have another isnaad other than that which may be shorter Eg bukhari has a hadeeth with a chain but the his shaykh narrates the same hadeeth with a different chain

Badal -This is a type of uloow nisbi -when a shaykh narrates from a different shaykh who hasnt been used by any of other ulema or authors, meaning he has a chain but the other chain has a different narrator within the middle Eg bukhari narrated from qutaybah from malik, then he narrated from sarraaj qanabi malik Here the badal is qutaybah has been replaced with qanabi

Musaawaat -another type of uloow nisbi -lugha: when two are the same -Istilah: we have two chains but the numbers in the chain are the same, both short Eg abu dawud has 5 narrators and so does bukhari, we know them and the numbers are the same See: Asharah al-ushaariyyah, risalah by ibn hajar

Ten hadeeth that has only hadeeth that have uloow hadeeth, ten people between the narrator and the prophet

Musaahafah -When the student narrates the same hadeeth as his shaykh Eg bukhari qutaybah nafi - ibn umar..he then narrates Student qutaybah - nafi ibn umar

Wijaada To find books on the writing of the shaykh from his students, this includes manuscripts This had hadathnee and it is accepted Eg son of imam ahmad said I found my dads book that says this and that

Aqraan See: haafidh abu shaykh al-asbaanahi called riwaayat al-aqraan

-when two narrators are equal number in grade and are of the same age -contemporary in age and those whom they met [isnaad], either lived at same time or had same shaykhs Eg Ahmad abu khaythama yahya ibn maeen ali ibn al-madeeni ubayd his father shubah abu bakr ibn hafs - aisha The first four are aqraanin age and shuyook

Aqraan is of two types: A-when one contemporary narrates from another contemporary constanatly, this is called mudabaj, see below B-when one contemporary narrates from another contemporary but the latter dont narrate from the former, so its only one way Eg hakim said in maraifah and Iraqi in taqyeed, hakim said, misar and sulayman attaymi are aqraan except misar didnt narrate from sulayman at-taymibut this isnt saheeh and the correct view is that it is mudabaj, as daraqtni mentioned in his book al-mudabaj

Mudabaj

See: daraqutni called mudabaj; hakim said this is first book on this

-first to call it this and write about it is daraqutni -when qareen narrates from another qareen who narrates to another qareen, so three involved, being contemporary and same age group; ibn hajar, hakim in uloom al-hadeeth, shakawhi and others Eg aisha - umar Eg malik - awzaai Eg ali madeeni - ahmad

-iraqi in taqeed wal idaaah; this definition isnt correct, he said they dont have to be qareen, it can be someone who is higher than lower, older and younger, but mudabaj is when one narrates to another and he narrates to another and he narrates to someone on his level Eg abdur razaq ahmad ibn madini Eg ahmad abu dawood ibn ahmad

-Mudabaj is more khas then aqraan: all mudabaj is aqraan but not all aqraan is mudabaj -daraqutni said that there is a shurt on mudbaj, they need to be of the same age and contemporary meaning meet the shaykh, if not they are called ism -it can include akaabir un asaaghir but dont include shaykh from student -daraqutni and others say this dont include family members, hakim in marifah and ibn hajar. Its only shaykh and talmeeth

Hikmah of having Mudabaj -the above is important because it helps us to know who is thiqah and the classification in each generation -also it helps us sieve out mistakes in the isnad -also it helps us understand who narrated from whom -to make isnad shorter, uloow -to strengthen narrations and make them more accepted

Riwaaya akaabir an asaaghir See: Khateeb has a risaalah on this, alaaee

-When the narrator who is higher narrated from someone who is lower, older or someone who is above his shaykh, this is qaleel Eg grandfather narrated from son like

-the usl is that the lower narrates from the higher, not higher from lower Eg son narrated from father, or son narrated from father and grandfather Eg a woman from her mother from grandfather [very rare, maybe one or two examples]

Daleel for this principle: Eg The Prophet narrated from Tamim ad-daari in the hadeeth of Jasaasah Shakhaawi said about this is the best example Eg2 Shaahbah from Tabieen Umar kab al-Ahbaar, Abaadillah Kab al-Ahbaar Salih ibn Kaysaan [he was higher as Ahmad said, he was a Tabi] Zuhri [Tabieen] -Ibn Hajar in Fath, the reason why this type of narration happened was because it shows tazkiyyah and to raise their status -it is important to know this because then we know everyones status -it also shows the precision of narrators, if they narrate from those younger than them it shows their level of dubt as well

Types of Sagaair an Akaabir: -father from son eg abbas from his son fadl, about combining at muzdalifah -father from son from himself eg abu Abdullah from his son who heard from his father, abu Abdullah. Eg mutamir ibn sulayman at-taymi from sulayman at-taymi who heard from his son -shaykh from student eg awzaai from malik -shahabah from tabi eg ibn abbas and ibn umar and ibn zubair and muadth and anas and abu hurayrah from kab al-ahbaar at- taabi -sahahbi from tabi from sahahbi eg in bukhari sahl ibn sad an Marwan ibn hakam an zayd ibn thabit.[hadeeth of tafsir of laa yastawee qaaideeen etc] -prophet from shahabi eg dajjal hadith, prophet from tameem See: allaaee, mun rawa an abihi an judihi by qatlaboogha

Saabiq wa laahiq See: khatib wrote saabiq wa laahik, abu khayyan al-jalani called khateer -Two students have one shaykh, one dies before the other. The one who dies before is better and closer; this is a type of uloow nisbi Eg Zuhri [124 AH] narrated from malik [zuhri was his teacher] Ahmad ibn Ismaaeel as-Sahmee [sadooq, 259 AH] also narrated from Maalik Between Zuhri and Ahmad there was at least 130 years, so we know the one who came first and the one who came second

Hikmah and benefits behind knowing this; a-at times this shows up faults in isnaad in relation to time gaps Eg Muhammad ibn ishaaq as-saraj [one of teachers of bukhari] & abu hussayn al-khaffaf, abu hussayn died 130 years after Muhammad but both were students of the same shaykh; this is wrong as the time period is too wide

b-it helps pick out mistakes in name like a person named after his father or using his grand dads name etc -if a mistake in name is made but both are thiqah or weak then it dontchange nothing

Musalsal/Ways to narrate Lugha: connected Istilah: Seyaagh adaa: how to narrate, hadathana, akhbarana, I read to the shaykh etc Tahamul: how it was transmitted and passed on, eg shaykh read to me...so its about sifah or wusf about hot tahamul was done

-This has nothing to do with sihah and daf but how the transmission is done -Ibn salah in marifah anwa ilm al-hadeeth also known as uloom al-hadeeth, musalal is about how the mutn was passed on and not about the usl of mutn -Dhahabi in mawqitha said, a lot of musalsal are weak because of kathib meaning it is to do with how it was transmitted -musalala is done via tahamul: Muhmal/ihmaal: we know the name but it could be any, we dont know which one eg abdur rahman can be anyone

-this isnt mubham, mubham is when we dont know anything in dhaat, but this we know the dhaat
Turuk tahamul/Seegha adaa;

1) samia

2) qiraah

3) ijaza

4) munaawalah

5) mukaatabah

6) ilaam

7) wasiyyah

8) wijaadah

1) Samaah min lufdh shaykh Shaykh reads and tulaab listen This can be via hifdhof shaykh or from his kitab

1 samaah; hearing from the shaykh, simitu and akhbarani if the shaykh told me, hadaithni if he heard from the narrator

-well known at time of salaf -best type of tahamul and adaa as sareeh, no inqita, no tadlis etc -samitu, hadathna, akhbarana, qaal, qaal li -some said hadathna is when the student has ijaza to narrate on

Difference between akhbarana and hadathana


difference between akhbar and hadath abdul kareem says there is always a difference, even though alot of scholars like bukhari say no youma ithin tuhadithu akhbaaraha also, in lugha, alot of ulema say no two words are mutradifaan, always a difference akhbar; ard with a scholar and he tells u hadatha; the scholar tells us

2) qira'ah ala shyakh as called urd -to read to a shaykh from hifdh or from kitaab

2 qirah; ardh to the shaykh These two are agreed upon and most popular

Hukm; -this is saheeh, tirmidhi in ilal sagheer; if a student reads to a shaykh even if he dont memorise then this is saheeh like sama....qadi iyyad in imaaa, theres no khilaf it is saheeh

-rawi says; qaratu ala, quriah ala fulan wa ana asma, hadthana fulan qiratun alay wa ana asma -dhahabi said in mawqitha, some added akhbarana here, when they heard from shaykh or when they read or heard being read

3) ijaaza definition; ithn to narrate on, lufdh or kitaaba

3 ijaza: the mutakireen called this anbaa, the news he gave, this is also called ijaza with mutakireen they differed on this, some said even with ijaza it dont mean he can automatically transmit, we still need to make sure he has dubt and adl -here an anaha is included, this is included if we can do ithbaat otherwise an anana is tadlis, bukhari said they needed to meet but muslim said they can be contemporary -mushaahafah; when he has permission itlaaq

Ijaza is of two types A-ijaza with munaawalah; reads to shaykh and get permission from the shaykh to pass on -best type of ijaza because its specific to the shaykh and the ithn Is specfic and clear -this is with shurt that the talib hears and it must be known B-ijaza is without munaawalah; in it type of kayf is of two types but in seegha in many types;

-mushaaafaha for ijaza, eg the shaykh says i permit u to narrate bukhari on from me -mukaataba ila taalib; he has a written ijaza

Seegha for B; -specfici ijaza for specfic person for specfic thing eg i permit u to narrate bukhari only -ijaza muaain and its specfic but the thing is general eg i permit u to narrate from me all the books -ijaza without being specific but only one thing eg; i permit all the students to narrate bukhari -ijaza to narrate anything from anythin eg all students to narrate all books -ijaza for those absent to learn frim those present eg i permit fulan to narrate and whoever hears from him

The ulema say only ones that are permitted are the first two

Seegha al adaaa; It is permissible to narrate the words he heard and explanation but he must be specfic who gave the ijaza and the type of tahamul eg ssying samaitu, hadthana, akhbarana, qaal etc Ibn hajar, some say anbana in ijaza,

arkan of ijaza -mujeez -Mujaaz lahu -mujeez bihi -taeen muj -Taeen ijaaz lahu

4) munaawalah

4 munaawalah: this is when the person has ijaza to transmit the book alone

Its of two types;

A-ijaza with munaawalah, this is ok as he has ithn B-munaawalah without the ijaaza; eg read to the shaykh but no ijaza, this person has no ithn to narrate on, he must have ithn

Seegha al-adaa; -seegha with ijaza; eg ajaaz li, munaawalah ijaza, hadthani munaawala, akhbarni munaawalah

5) mukaatabah

5 mukataba; student writes to shaykh and visa versa

-shaykh writes to the students with him or those not present a book and tells him to narrate it on -the handwriting can be in his own writing or others -this is when one says, kataba ilaya fulan, we can use hadathana, akhabarini etc but this is from sama so he must say he was written to.. Layth said, if i write then this means hadathana

Its of two types; -mukaatab with ijaaza, this is saheeh with itifaaq -mukaatabh mujjarad an ijaza, jamhur ahl hadeeth say this is ok as it was done by salafa and also found in the sunnah as prophet would write to leaders and they would narrate on to thier people, abu bakr and umar after the prophet to other leaders and generals of areas and this was a hujah, qadi iyyad in imlaa mentioned this, and said the salaf would use akhbarani and wold act upon it and it wold be musnad

is it lazim that we know who wrote it? -some said no as we will know if it is from the shaykh or not, this is saheeh as qaadi iyyad said this was the view of the salaf but on the shurt that ma tadamun kiataabuhu ala kitaab ahadeeth -its laaazim as we know who it is and there is no shubah after

6) ilaam -to narrate from someone else -shaykh says to his student, ikhbaara that this hadeeth or book is from someone else, meaning he makes it clear where it came from

-this is a type of ijaza and it is saheeh akin to munaawalah* as one has ijaza to do so, -some said it is not saheeh like ramruhmuzi -Ibn salah, ibn hajar, nawawi and others said its not allowed only if no ijaza

-ilaam can be from shaykh narrating to student or student narrating to shaykh Eg student says to shaykh i was given this from u and he shaykh affirms it

7) wasiyyah - before he dies he gives tazkiyyah to take over or from someone to narrate, specific person

-most say this ok on the shurt the person who is to take over has been made clear by name -others said not allowed as there is kitaabah and its a form or ilaam that isnt allowed as its a hikaayyah and not riwaayah so this group say with wijaadah is permissible but not wisaayah by itself, many from ahl ilm said this

-ibn hajar said if one has ijaza in wasiyyah then he would say hadthana or akhbarana

8) wijaadah

-to have ijaza before the shaykh dies with the khat of the shaykh, the talib is well known but he didnt hear -it can also mean that he took ilm from the saheefah of the shaykh without munaawalah or samaah

Hukm; -most of the hufaadh accept it lke ata, layth ibn sad, shabi -others said not permissible because they say this is a form of inqita as he didnt hear from the shaykh or may not even be a contemporary, ibn sireen, ibn salah, nawawi, ibn hajar

Ibn hajar what would be the difference if a man buys a book and he didnt hear?

-it id permissible to act upon wijaadah if we know that the person has ijaza for riwaya otherwise if no ijaza he can do munaawalah, salaf would do this Eg saleh ibn ahmad said i have a book from my father Qadi iyyad in imlaaa; i dont know anyone who permitted in hadthana or akhbarana, meaning in riwayah

Imbaa' or ambana -imbaaa is the same akhbaar, tahdeeth and samaa' mutakireen also used it to mean an or ijaza Dhahabi said in mawqithu, ambana is the same as hadthana, samit, and akhbarana, ebut mutaikreeen used it to mean ijaza, tasaawiyyee was used in surah tahreem 'mun ambaka hatha'

ananah -one of the ways of tahamul and adaa -it is connected like hadathan, akhabrana, samitu etc unless we know that they arent contemporayry, then its tadlis as mentioned by ibn hajar

-if they are contemporary then we gotta make sure they heard and met, bukhari and others

-ibn atheer in jamia usool; ananana is when we narrate on from using an and he didnt hear and he didnt use akhbarana, hadthana, samina etc...dhhabi said simikar in mawqitha and others

Three views on ananah A-some said if we can affirm samia then we know it aint tadlis, this is connected, itifaaq on this issue Khateeb in kifaya; ahl ilm in hadeeth are agreed that hadathna or an fulaan is saheeh if we know he met and heard and we dont say this is tadlis

B-theres inqita, this is in four ways -rawi narrates who he didnt meet eg abi ummaamah 16AH - abu bakr 13AH, he didnt meet him and narrated with un -rawi narrates who is comtemporary but we know he didnt hear from him but this at times we have the rawi says he didnt hear but uses an eg jamil ibn zayd - ibn umar -two narrators are contemporary but the qareenah tells us that they didnt hear such as balad, dates etc eg ibn sireen in sham - abu darda in madina but it is accepted if we know they have a waasita, this is itisaal -when we know there is tadlis, dhabi in mawqitha, if the dhahir is that he didnt hear then its rejected

C-narrator narrates from contemporary but we dont know if he heard and he aint known to do tadlis, muslim said this ok but majority say no So there are two views -ahmad, ibn madjni, abi zurah, bukhari, ibn hajar, ibn rajab who narrated the views of salaf and majority say shurt that we can do thuboot that they heard -being contemproray is enough aslong as we know there is no tadlis because if we know they were contemporary and he narrated from him and they are both thiqah then we cant think bad of them, muslim

Is an accepted? -no, we need muasara and sama to be thaabit Ibn abdul barr, barzigi is not itisaal until we know he heard and met

-khilaf as others from the salaf said no shurt

Masaail abu dawood that ahmad said that malik would see an fulan and anna fulan as the same Marifah uloom al hadeeth ibn salah said similar

Mutafiq/mutalif wa muftariq See; ibn maaqoola in ikmaaal, dhahbi, ibn hajar -when the name of the son and father are the same -this can also include shaykh and student -this helps us to prevent being mixed up as they are contemporary and if one is thiqa and the other is daeef

-ibn katheer said in ikhtisaar that this chapter is waaasi katheer, ibn salah too similar said

Definition Mutafiq; lugha-to combine Mutafiq; when the names are combine but the seegha of the words may vary

muftariq: to seperate

importance of this topic -ali ibn madini the worse tasheef occurs in names...the reason is because we cant do qiyas we only act on samaaia Nawawi in irshaad this is a great topic whoever dont know it will make many mistakee and the experts wilk be found in ahl hadeeth Dhaahbi; fun muhim waasi Ibn salah; theres no funn that is more profitable

Faaidah of this topic Faaidah in nutq -to have dubt in asma, alqaab, ansaab

Faaidah in hukm -to know the hukm on the rawi

Asma that have daabit -some names are that are dubt in general, meaning the difference in name or nutq dont make a difference Eg salaam salllam

-names that are khaas, meaning they are specfic for a kitaab Eg the men of bukhari, if one says muhammad then we know which muhammad has used

Mutshaaabih Lugha; tashhaabuh meaning to be like and needs clarification Istilah; names are the same in khut and nutq but they differ in thier nasab or the names of the father-when we think two rawi are the same or dont know thier hukm or thier names are spelt wrong etc

Nutq is the same Eg ibn aqeel and ibn uqayl, they are both muhammad and the names are spelt the same, nutq is different

Nutq are different but khut and father are the same Shurayh ibn numan Shurayj ibn numan

Khut is different but nutq and fathers name are the same Amr ibn zuraarah Umar ibn zuraarah

A-itifaq or ishtibah in the name of father, very slight difference, maybe in a hurf or hurfayn, this if two types -the names have been changed and we cant verify who he is Eg muhammad ibn sinnaan with muahmmad ibn siyaar Also muhammad ibn sinnaan is the same name as shaykh of bukhari but this aint the same one

-the names have been changed and mixed with others B-two types, both similar to maqloob -when the name is opposite order eg abdullah ibn yazid to yazid to abdullah -in the hurf of ism there is a mixture eg ayub ibn sayar to ayub in yasar

Khaatimah

Here he talks about tabaqat and givres a difference between it and tareekh Umoom wa khusoos wajhi both needs inaayah khaas

Tabaqat; to know the levels and generations of the narrators Tareekh; to know what happened in the past

Tabaqah Lugha: a statement that is famous Istilah; to know the ages and the liqa of the shuyook Shakawai said, a generation that are mixed and they took whilst knwoing thier dates and ages, meaning they mixed to accept hadeeth and they knwoing each others levels and ages

Others put tabaqat not based on age but status in each generation, like ibn hibban and sad in his tabaqaat

Eg the companions are of levels, tabieen are of levels major middle and minor Others said no, companions and tabieen are one tabaqaat

Faidah in knowing tabaqat To be safe mixing

To be safe from isthtibaah To know ananah and know who is contemporary Natahr in who is rawin and who narrated from him Kashf al-ghulat and kathib

Important to know in tabaqaat -to know the ages and when they were born and died as this tells us itisaal and who they heard from and who it was impossible from them to hear from Eg qatadah - abu bakr, qatadah born 16ah and abu bakr died 13ah

-to know who narrated from who -to know the gaps and years of of the gaps eg in mudal and inqita in general -to know adala and dubt, tajreeh, tadeel, jahaalaah

-it is important to know thier lands Watn; jam is awtaaan, in the lugha it means direction Buldaan; jam of balad, an area or city Nawawi; to know buldan and places was a special thing for arabs and thier nusub was for tribes and this is similar to this

why is it mportant to know the lands where the narrators came from -to know the shuyook of the raawi, if a rawi comes from a land then we know who his ulema are -to know the names of the ruwaat and to seive out those who have similar names by thier lands and nusab -if one has lived in a place feor over four years then we can say hes from that place Haakim narrated tha ibn mubaraak said that if one lives in a place for four years then you can say hes from that land, nawawi in taqreeb and in asma wa lughaat -if he lives in two places he can have both places in his name or or just one eg misri dimisqhi or just misri

Jarh wa tadeel

The usl of thuboot is qabool, this includes aghlab thunn so if we think abdur rahman al-makki is one person then we take what is ghaab thunn as well, we do tamyeez with the place and or kunya The usl of nafee is rudd, this includes aghlab thunn -tafseel comes before mujmal

Jarh and tadeel must be via one who has ilm and taqwa -if the jarh or tadeel are not tafseel then we do tawquf -hadeeth qabool is muhkam otherwise its not -ali ibn madeeni told bukhari that the ilm of rijal and ilm of the mutn and its fahm its half of ilm
-Jarh and tadeel is amr diyaana and not gheebah, it gheebah to defame people without a reason meaning aaam naas, but those who narrate or call then this is under jarh and tadeel

Ibn atheer said jarh and tadeel is to protect this shariah and its laws

Khateeb said whoever wants the most faaidah gain in nus and takhreej

Ibn daqeeq al eed; talking about people is like a pit in the fire but the ulema protect this religion from new matters coming into it

Baji in tadeel wa tarjeeh; he qouted many from the salaf...he also went as far as saying there is ijma that we can do jarh and tadeel

Ibn atheer in muqadimmah usool; kalaam fil rijal some saw this as bad and they wouldnt even pray in this masjid that they pray in, but ahl hadeeth sieve out ghulat and khata and protect islam and assas sharia and this isnt gheebah rather its bayan on who we can take ilm from and its a form of ithbaat

ibn sireen after the fitna we would ask about men

Sufyan said twe can mention people and thier bida, we talk about them and not out of defaming them

Hasan said there is no gheebah for the mubtadi

Ibn taymiyyah said in rudd ala bakri, if the ulema didnt do jarh then the whole deen will be mixed with falsehood

Ibn taymiyyah also said that if it wernt for jarh and tadeel people would say anythng they like

Muslim said in muqadmimmah that it is wajib for everyone person to knwo saheeh and daeef

Ibn hibbaan in intro of majorheen; jarh in Duafaa is if twenty types and it is wajib for those who want to know the sunnah so that they wont be effected by them

Ibn jawzi narrated that ahmad said in the chapter that we are allowed to talk about ahl bidah and explain thier faults; ahmad said about ibn kulandji and ahmad ibn rabaah, they are jahmis and they are a great harm for the people and they are well known to be jahmis....until he went through many people and said the same about them all

Malik said dont take from ahl bidda or lie about prophet or lie about the peopl and only take from when you know they aint ahl bidda

See muqadmimmad lisaan meezan of dhahbi

Jarh and tadeel of two types; -jarh and tadeel of isnaad, this is closed now -jarh not in isnad but of people who introduce into the religion, this is valid until last day

Levels of jarh There are levels of wasf or jarh, beginning with the worst wasf....this shows the udl of ahl ilm as they didnt class all jarh the same Kateeb in kifaya and abi hatim narrated that shubah denied to hear from one who couldnt recite properly, he heard him praying in his house and he was doing lihaan and he told wahb ibn jarir not to take from him Ibn hajr in hadi as-saaaree, there is no qadh in doing jarh in manhaj

The levels, beginning with the worst -akthab nas -dajjaal -wadaaa' -kathaab -muhtahm bil kaathib/wad' -yakthiib katheer

The next level -matrook -saakit -haaalik

The next level -waahin -daeef jiddan -saakit -laysa bi shay

Next; -laysa bi hujjah -la yuhtaj bihi

The least are; and we can take them with qareena -layyin -saee hifdh

The levels of tadeel Shuhbah is the highest level, companions From normal people -awthaq nas -thiqah thiqa -jabal

Next level; dubt -thiqah thubt -daabit -mutqin

Next level; mufrad -thiqah -hujjah

next level; dubt -sadooq -mamoon -laysa bas

Next level; sidq -salih -shaykh -muqaarib hadeeth

Next level; some daf -sadooq inchallah -arju la bas bihi -suwaylih

Fath almugheeth by shakawi and ibn hajr in nuzhah

Shuroot muadil wa jaarih -must be quway in his deen; -must have taqwa, wara', nasih, sidq, adaalah

-must be quway in his ilm -hifdh -must have fahm of alfaadh -hifdh -knowing the meanings

These two are connected to gettng tazkiyyah from ahl ilm, this was mentioned by dhahbi and hafidh ibn nasir deen damishqi in rud all waafir; Kalaam on rijal of jarh and tadeel is from the ulema and thier state and thier mistakes, becuase they are protected from asbiyyah and hawa and have taqwa and war'a and they are not east going

Tazkiyyah

-must be via someone who knows him proper and not general -it can be from one person and it dont need others, some said we need to witnesses but this is weak as prophet and salaf accepted tazkiyyah from one man

Jarh tafseel is taken before tadeel Some said jarh is always taken before tadeel

Is jarh and tadeel from a mubham? A-tadeel is accepted but not jarh, jamhur and iraqi said this is saheeh but jarh needs to be made clear who its from and it must tafseel B-some said no jarh is accepted but not tadeel but tadeel has to be mufassal, because jarh is from people who know him best so we take it and tadeel van be seen via many ways and one needs to be an alim to know them C-neither are accepted unless we have tafseel from the mubham D-we accept mubham anything from mubham E-mubhams tadeel is accepted but mubhams jarh must be tafseel, ibn hajar F-mubhams jarh is accepted but tadeel is accepted

What is jarh mufassal this is via a qareenah quway, without this then he is not accepted Asmaa, kunya, aqlab wa nasab

Ends withis fusl Its very important as qabool and rudd is connected to names and their tamyeez Marifah rijal nisf ilm, some of salaf said this

1) whos name is the kunya, meaning he only has one name Eg abi bilal alashari

2) his name is a kunya but he has another kunya

Eg abi bakr abu muhammad ibn hazam

3)hes known with a kunya and we dont know his name Abil abyad shami

4) his kunya is his nickname Abu shaykh ibn hayyan his name is abdullah ibn hayyan

5) he has many kunnaaa Eg abil malik ibn abul aziz ibn jurayj, abi walid, abi khalid

6) his name is one but has many kunya Eg usmah ibn zayd his kunya is abu zayd, abu muhammad, abu khaarijah

7) he has one kunya but many names Eg abu hurayrah his name is abdur rahman ibn sakhr Nawawi in sharh muslim said he has 13names

8) his name and kunya are different Eg safiyyah is her laqab but her name was different

9) name and kunya are the same Eg imam ahmad and his kunya was aebu abdullah

10) we know his name but not his kunya Eg zubayr ibn abudallah his kunya was abu abdullah

11) his name and kunya are the same Eg abi qasim and his name is qasim

12) his kunya is the same as his dad Eg abi ishaq ibrahim ibn ishaq al madani

13) kunya of his father is the same Eg ishaq ibn abi ishaq sabee,ee

14) kunya of his wife is the same Eg abu salamah and umm salamah

15) kunya and his shaykh are the same Abu abudullah for bukhari and abdullah ibn zubayr al humaydi

16) name is the same as the kunya of his shaykh Eg ahmad ibn hambal whosevshaykh was abu ahmad az zubayri

There are many more examples

Asma mujjarraddah names that come with no qayd, qayd that give a hukm such as thiqah or daeef

Asmaa al mufrada Names that dont belong to others, only this narrator has that name

Kunnaa wal alqaaab alqaaab can sometimes be kunya eg abu bakr Sometimes alqaab can be a persons name, eg mawla rasool allah Sometimes the alqaab can be sifah eg amash, kurrraaz

See; kashf al niqab ala alqaab by ibn jawzi, nuzhah batha ala alqaab by ibn hajar, asaaameee wal kuna by muslim and ahmad and dulaabi and haakim have books with the samd name

Marifah Ansaaab The dameer returns to the ansaaab

To know where he came from and his family so that we know the difference between him and others Eg ibn ullayah, this is nasab to his mother

Ansaab can als be for place eg ash shaami, al madani Can be qabeelah eg haashimi, qurashi Can be nasab connected to a event eg badari Can be job eg bazaar Can be madhab eg hanafi

Can b other than father eg miqdad ibn aswaad Sometimes grandfather eg yala ibn munya

See; ibn atheer lubab ikthisaar al ansaab, suyuti lubbi al lubaab, ikmaal by maaqoola

Walaaa Ala wal asfal, meaning those who are slaves to different things in different ways

Walaa itq eg layth ibn sad and he was walaa for people of misr Walaa hilth eg maalik from himyar and his family was slave there but was free after Walaa islam/POW eg imam bukhari slaves to ju'fiyeeen his grandfather

Marifah ikhwa wa akhawaat See; ali madini, mulsim both write books on this and abu dawood To know who siblings are when they narrate as they may narrate from each other, this dispels khata and wahm many from companions were brothers Eg zayd ibn thabit and yazeed, utbah ibn masood and abdullah, ali ibn abi talib and jafar and aqeel

The hightest number of bros narrated were 9, suyuti mentioned this

Marifah adaab shaykh wa taaalib and our adan with taking hadeeth He loses the book with this naseehah

Ibn daqeeq al-eed wrote in vol 3; chapter how to gain ilm from ulema and adab with hadith, book called iftiraaah;

-ikhlaas and send peace of Prophet alot

-to intend to spread good and intend good for others, allah whitens thier faces and makes mubaarakeeen (surah maraym) -to gain the good and deen from the ulema, so the alim that will give u deen is the one who is good in himself

-ibn mubarak said make notes and increase in it

-to travel to take ilm frm them -ibn daqeeq said its awla that we take ilm from local ulema, but this isnt itlaaq

-some said take ilm from elders above 40 or 50 -but this isnt itlaaq, bujhari started at a young age, so did nawawi, hakami, they died in thier thirties, like ibn baaz was a mufti when 30ish, ibn taymiyyah likewise even younger

-its better to ask the bigger alim than the smaller one, unless there is a maslaha, this is itlaq with ibn daqeeq -this is not itlaq, as tabieen would give fatwa and shahaba would be present

-isnaad ali better than isnaad naazil but this is for the one who wants to learn, if one wants to learn and narrate then he should get ali otherwise giving ali to jaahil or ami is a wastr

-not to speak above the nuss or the ulema, surah hujaraat -this is out of manners, so we should have good manners with ilm and ukema, hifdh, speak nicely, good manners, speak about ulema nicely etc

-get bayan and urd from them, narrate from them

-to start with hamd and salat, and do dua for ulema when thier names are mentioned

-speak and sit with him with manners and not to annoy or challenege them -Eg the adab of jibreel with the prophet in hadith deen -Ibn qayyim said the student asks to learn and not to challenge -Akhlaq wa siyar fir dawah nufoos by ibn hazm

-students with each other has adab with himself and other students as well, he should have manners and husn thunn with them, help them and carry thier mistakes, he can even benefit from his fellow students

-he should start leanring from the usl, which are the kutub sitta, start with shaheehayn and move on to the end of kutub of hadith

See; sadi has a risalah called adaab mualim wal mutaalim, he says;

-to say allah alam if you dont know, if he says this it shows he is thiqa, if he dont then this shows it may have riya

-to use dalil and use it to make arguments

-to research issues and to teach the people what you have co cluded, using examples and makidng it clear

-not to digress and finish the topic once all the areas are clear

Sifah of kitaaba of hadeeth -to write clearly and mubayyan and mufassar if necessary

Sifah urd -to sit infront of alim and read in front of the people

Sifa of sama and ismaai'h -listen to teacher and he sits with adab speaking clealry and he listens to the shaykh with attention and make notes

Sifah rihalah fi

-start with his own people and travel for extra See; khateeb, he has a book on this

Sifah of tasneef and takhreej Books have been written on this -focusing on the asaanid and collecting all of them -use abwaab and tarteeb

Marifah wurood and subub of hadeeth -this helps understanding and we know the con

You might also like