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The main elements to be considered by hadith scholars for the validity of a hadith matan are shāż and illah.
The main elements to be considered by hadith scholars for the validity of a hadith matan are shāż and illah.
True (A)
The two main elements for the validity of a hadith matan have a more detailed classification according to many hadith experts.
The two main elements for the validity of a hadith matan have a more detailed classification according to many hadith experts.
True (A)
Scholars unanimously agreed on the qualifications of the two main elements for the validity of a hadith matan.
Scholars unanimously agreed on the qualifications of the two main elements for the validity of a hadith matan.
False (B)
According to the text, at the time of the Companions, a hadith's meaning should not contradict the Qur'an.
According to the text, at the time of the Companions, a hadith's meaning should not contradict the Qur'an.
Ibn 'Abbās and 'Umar b. Khaṭṭāb had the same opinion regarding the punishment of a dead body because of the crying of its family.
Ibn 'Abbās and 'Umar b. Khaṭṭāb had the same opinion regarding the punishment of a dead body because of the crying of its family.
According to 'Āisyah, 'Umar b. Khaṭṭāb's opinion about the punishment of a dead body was correct.
According to 'Āisyah, 'Umar b. Khaṭṭāb's opinion about the punishment of a dead body was correct.
The Prophet himself said that Allah will punish the corpse for being mourned by his family.
The Prophet himself said that Allah will punish the corpse for being mourned by his family.
According to 'Āisyah, the matan of the hadith conveyed by 'Umar b. Khaṭṭāb contradicts the Qur'anic explanation.
According to 'Āisyah, the matan of the hadith conveyed by 'Umar b. Khaṭṭāb contradicts the Qur'anic explanation.
The companions of the Prophet used the Qur'an as a benchmark for verifying the authenticity of the hadith, and they rejected the hadith of the prophet himself.
The companions of the Prophet used the Qur'an as a benchmark for verifying the authenticity of the hadith, and they rejected the hadith of the prophet himself.
The companions of the Prophet never sought verification through explanations of other hadiths considered more authentic.
The companions of the Prophet never sought verification through explanations of other hadiths considered more authentic.
'Āisyah explained that it is obligatory to take a bath after intercourse even if there is no semen.
'Āisyah explained that it is obligatory to take a bath after intercourse even if there is no semen.
The Hadīth requires washing the hands after putting them into a container.
The Hadīth requires washing the hands after putting them into a container.
'Umar b. Khaṭṭāb may have forgotten or misunderstood the meaning of the Prophet's words according to 'Āisyah.
'Umar b. Khaṭṭāb may have forgotten or misunderstood the meaning of the Prophet's words according to 'Āisyah.
The mourning of a dead person from among the disbelievers does not increase their punishment, as per the explanation.
The mourning of a dead person from among the disbelievers does not increase their punishment, as per the explanation.
'Āisyah knew the law regarding taking a bath after intercourse.
'Āisyah knew the law regarding taking a bath after intercourse.
'Ubaid bin Rifā'ah al-'Anṣārī mentioned that it is not obligatory to bathe junub after jima' if no semen came out.
'Ubaid bin Rifā'ah al-'Anṣārī mentioned that it is not obligatory to bathe junub after jima' if no semen came out.
What are the two main elements that must be considered by hadith scholars for the validity of a hadith matan?
What are the two main elements that must be considered by hadith scholars for the validity of a hadith matan?
According to the text, what did 'Āisyah revise regarding the punishment of a dead body?
According to the text, what did 'Āisyah revise regarding the punishment of a dead body?
What did Ibn 'Abbās have a different opinion about, at the time of the Companions?
What did Ibn 'Abbās have a different opinion about, at the time of the Companions?
What does the matan of the hadith conveyed by 'Umar b. Khaṭṭāb contradict, according to 'Āisyah?
What does the matan of the hadith conveyed by 'Umar b. Khaṭṭāb contradict, according to 'Āisyah?
According to the text, what should a hadith's meaning not contradict at the time of the Companions?
According to the text, what should a hadith's meaning not contradict at the time of the Companions?
What was 'Umar b. Khaṭṭāb rebuked for at the time of the Companions, according to the text?
What was 'Umar b. Khaṭṭāb rebuked for at the time of the Companions, according to the text?
What did the Prophet Muhammad say about the mourning of a dead person from among the disbelievers?
What did the Prophet Muhammad say about the mourning of a dead person from among the disbelievers?
According to 'Āisyah, what did 'Umar b. Khaṭṭāb mean when he conveyed the hadith?
According to 'Āisyah, what did 'Umar b. Khaṭṭāb mean when he conveyed the hadith?
How did the companions of the Prophet verify the authenticity of hadiths?
How did the companions of the Prophet verify the authenticity of hadiths?
What was the outcome of the debate regarding whether it was obligatory to take a bath after intercourse, even if there was no semen?
What was the outcome of the debate regarding whether it was obligatory to take a bath after intercourse, even if there was no semen?
What did 'Ubaid bin Rifā'ah al-'Anṣārī mention regarding taking a bath after jima' if no semen came out?
What did 'Ubaid bin Rifā'ah al-'Anṣārī mention regarding taking a bath after jima' if no semen came out?
What does 'Āisyah explain about taking a bath after intercourse?
What does 'Āisyah explain about taking a bath after intercourse?
In what way does the mourning of a dead person from among the disbelievers affect their punishment?
In what way does the mourning of a dead person from among the disbelievers affect their punishment?
What did 'Umar b. Khaṭṭāb convey about the punishment of a dead person due to being mourned by their family?
What did 'Umar b. Khaṭṭāb convey about the punishment of a dead person due to being mourned by their family?
How did the companions of the Prophet use the Qur'an in verifying the authenticity of hadiths?
How did the companions of the Prophet use the Qur'an in verifying the authenticity of hadiths?
What was 'Āisyah's clarification regarding taking a bath after intercourse irrespective of semen ejaculation?
What was 'Āisyah's clarification regarding taking a bath after intercourse irrespective of semen ejaculation?
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Study Notes
Validity of a Hadith Matan
- Two main elements for validity: shāż and illah.
- Scholars agree on the qualifications of these two elements.
Hadith Verification
- At the time of the Companions, a hadith's meaning should not contradict the Qur'an.
- Companions of the Prophet used the Qur'an as a benchmark for verifying the authenticity of hadiths.
- They rejected hadiths, even from the Prophet, if contradictory to the Qur'an.
Opinions of Companions
- Ibn 'Abbās and 'Umar b.Khaṭṭāb had the same opinion regarding the punishment of a dead body.
- 'Āisyah believed 'Umar b.Khaṭṭāb's opinion was correct.
- 'Āisyah explained that it is obligatory to take a bath after intercourse, regardless of semen ejaculation.
Hadith Contradictions
- 'Umar b.Khaṭṭāb's hadith about the punishment of a dead body contradicts the Qur'anic explanation, according to 'Āisyah.
Taking a Bath After Intercourse
- 'Ubaid bin Rifā'ah al-'Anṣārī mentioned that it is not obligatory to bathe after intercourse if no semen came out.
- 'Āisyah clarified that taking a bath after intercourse is obligatory, regardless of semen ejaculation.
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