Manaahij ul Muhaditheen (The Methodology of the Muhaditheen) PDF

Manaahij ul Muhaditheen Ustadh Isa Khan Class One (3rd July 2024) Manhaj (linguistically): a clear path Manhaj (technical): the approaches that were taken by the scholars in narrating, authenticating and compiling (main focus of this course)...

Manaahij ul Muhaditheen Ustadh Isa Khan Class One (3rd July 2024) Manhaj (linguistically): a clear path Manhaj (technical): the approaches that were taken by the scholars in narrating, authenticating and compiling (main focus of this course) the ahaadith Muhaditheen (acc to Imam Subki, no 1 agreed upon definition): one who knows the chains of narrations, and the hidden mistakes that can occur in these chains of narrations, and the names of the narrators and the short and long chains and has memorized many ahadith… and he has heard the 6 books of hadith, he has also heard musnad of imam Ahmad, as well as Bayhaqi, …. And he has also heard 1000 smaller books of hadith from his teacher. And that is the lowest level of a muhaddith.  1. The first stages were present in the time of the Prophet SAW: “May Allah brighten the face of a person who hears a tradition from us and he memorizes it until he can convey it to others. Perhaps he will convey it to one who understands better than him, and perhaps one who conveys knowledge does not understand it himself.” [Sunan Abī Dāwūd 3660, Sahih] The Prophet (‫ )ﷺ‬said, "Do not tell a lie against me for whoever tells a lie against me (intentionally) then he will surely enter the Hell-fire." [Sahih al-Bukhari 106] “It is enough falsehood for someone to speak of everything he hears.” [Ṣaḥīḥ Muslim 5] The Prophet SAW encouraged the Sahabah RA to memorize and transmit hadith, and discouraged them from transmitting it incorrectly.  2. After his death, Sahabah RA continued to practice what they learned from the Prophet SAW: The Sahabah RA would be very careful and not narrate a lot of ahadith. Abu Bakr and Umar RA both have been reported to warn the Sahabah RA to not narrate many ahadith. In one report, Umar RA was travelling with some Sahabah RA and he told them that we are going to a people that don’t even know how to recite the Quran properly, do not narrate any ahadith to them. In another report, Abu Bakr RA was approached by a grandmother asking for her inheritance. Abu Bakr RA asked if anyone knew how much the inheritance was for a grandmother, and one companion said it is one sixth. Abu Bakr RA asked for a witness to verify this claim, and there was one. Ali RA would have people swear by Allah that they heard the hadith from the Prophet SAW Aisha RA disagreed with a hadith narrated by Ibn Umar RA in which he said that the Prophet SAW said that whenever the family members of the deceased wail over the death of their family member, the deceased is punished. She rejected this hadith because according to her ijtihaad it was against the ayah of the Quran “and no bearer of burdens will bear the burden of another.” [6:164] Whether she was right or not is a different story.  3. The Tabioon and the scholars after them followed the path of the Sahabah RA in preserving the ahaadith and narrating them with care and precision: Ibn Sīrīn that he said: ‘They would not ask about the chains of narration, and when the Fitnah occurred, they said: ‘Name for us your men’. So Ahl us-Sunnah would be regarded, and their Ḥadīth were then taken, and Ahl ul-Bi’dah would be regarded, and their Ḥadīth were not taken’. [Sahih Muslim Introduction 27] Imam Sha’bi (tabi) once heard a hadith from someone and verified it from every person in the chain Saheefaha as Saadiqa was a document written by Abdullah ibn Amr RA which contained ahadith from the Prophet SAW. Narrated Abdullah ibn Amr ibn al-'As: I used to write everything which I heard from the Messenger of Allah (‫)ﷺ‬. I intended (by it) to memorise it. The Quraysh prohibited me saying: Do you write everything that you hear from him while the Messenger of Allah (‫ )ﷺ‬is a human being: he speaks in anger and pleasure? So I stopped writing, and mentioned it to the Messenger of Allah (‫)ﷺ‬. He signalled with his finger to him mouth and said: Write, by Him in Whose hand my soul lies, only right comes out from it. [Sunan Abi Dawud 3646, Sahih (Al-Albani)] Parts of Saheefaha as Saadiqa can be found in Musnad of Imam Ahmad RA Imam Hammam (Tabi) had written a document which contained ahadith he heard from Abu Huraira RA. The purpose of the Sahabah RA writing down ahadith, was for their own personal benefit, so that they can memorize the ahadith. The Tabioon however wrote a lot more ahadith At the time of Umar ibn Abdul Aziz RA, he felt it was necessary for the ahadith to be compiled into one book. He wrote to the scholars like Imam Zuhri RA and instructed him to compile the ahadith into one book. Imam Zuhri RA went to different scholars and collecting and compiled their ahadith ino one book. This book included ahadith of the Prophet SAW, athar of the Sahabah RA, and fataawa of the tabieen. We know it exists, but it has not reached us, we don’t even know its name. The scholars wrote hadith books: According to topic then According to Sahabah then (musnad) According to grading (sihah/sahih) Bulughul Maraam and Riyad us Saaliheen were written much later than the era of narration and were written with the laymen in mind, which is why they have the asaneed removed. 5. Asaneed al a’la (high chains of narration) refers to the short chains present at the Era of Narration. Q) Why bother studying the methodology? A) Because knowing the methodology serves like an instruction manual on how to read and study the books of the muhaditheen. As well as the stuff mentioned in the page above. Q) What’s the difference between methodology and usul al hadith? Methodology of the muhaditheen is a subset of the usul al hadith/mustalah al hadith. It is specifically focused on how the muhaditheen compiled ahadith. 1. Their methodologies were originally known from the descriptions that other scholars gave of their books. “There is nothing on this earth that is more authentic than the Muwatta of Malik” ~ Imam Shafi (d.204)* *Sahih Bukhari and Sahih Muslim had not been written yet 2. Some scholars began to write about their methodology in their books For eg Imam Tirmidhi and Imam Muslim mentioned the criteria from who they took narrations from in their sahihs 3. The first book written specifically on the methodology of the muhaditheen was written by Ibn Mandah (d. 395) called Shurut al Aimmah (Conditions of the Scholars) Shurut al Aimmah is a book explaining the methodology of Imam Bukhari, Muslim, Abu Dawood and Nisai. 4. “” A book was written to explain the methodology of the authors of the sahih sitta 5. “” These are books about mustalah al hadith 1. “” For eg. in general, the scholars would mention the chain first, and then the matn 2. “” For eg. Imam Tirmidhi using the term ‘hasan sahih’ Ibn Mandah’s book discussed the methodologies of Imam Bukhari, Muslim, Nisai and Abu Dawood Al-Mualafaat al Musnada are the types of hadith books which contain both the matn and the asaneed Does not necessarily concern itself with the chains so much. Chains may not be included in their entirety. Contains ahadith of the Prophet SAW as well as statements of the Sahabah RA as well fataawa of the tabieen, as well as the authors own fatwas Muwatta Ibn Abi Dhi’b is the oldest Muwatta, but it did not reach us. Apparently it was really big, bigger than Imam Malik’s. Part of Muwatta Abdullah Ibn Wahb has reached us. Born 93 (and died 179) AH into a family of knowledge. Started seeking knowledge shortly after turning 10 years old. He studied from Imam Zuhri, Imam Nafi, Imam Ayyub Sikhtiyaani. Imam Malik never left Madinah, because of his love of the city, despite the khulafa of his time even requesting him to move to Iraq. He began giving fataawa at the age of 21. No one could compare to him in knowledge, his title is Imam Dar ul Hijra (The Imam of the Land of the Hijrah). Imam Sufyan ibn Uyaynah, Sufyan al Thawri were from among his students. It is named Al-Muwatta because it was simplified for the general people, and the scholars of his time approved of it (he asked 70 scholars) Imam Maalik wrote this book because the khalifa of his time wanted him to codify the laws so that he can subject the people to these laws. Imam Malik RA wrote the book, but stipulated a condition that his book not be used to subject the people to its laws. Imam Maalik wanted to make the book as authentic as possible, most of the ahadith are sahih. There are times when he doesn’t mention the full chain, which can give the appearance of the chain not being sahih, but the scholars say that most of the ahadith in the book are sahih, and that even though the chains are not connected in the Muwatta, that is by the intentional omission by Imam Maalik, and that they are connected chains elsewhere. Imam Maalik was very strict when it came to narrating ahadith based on meaning vs. word for word. Imam Maalik spent 40 years writing and revising the Muwatta. The Yahya ibn Yahya (direct student of Imam Malik) narration of Muwatta has less ahadith which indicates that it was one of the later narrations, since Imam Maalik would cut out ahadith in every revision. Muwattaat are focused on arranging the topics according to Fiqh, but Musannafaat are more general in the topics. Many early scholars wrote musannafaat, but they have not reached us. He was known to be a reliable narrator, but he did have some mistakes. This was known because towards the end of his life he lost his sight, and could no longer refer to his book to narrate the ahadith properly, and became classified as unreliable. Authenticity of ahadith was not a goal for him when writing the book, but by the Qadar of Allah, the sheikhs that he would get his narrations from were some of the strongest narrators like Imam Malik, Imam Sufyan al Thawri etc. and so it just so happens that most of his narrations are sound! Unlike Imam Maalik, who would first put the ahadith of the Prophet SAW first, then the Sahabah RA, then the tabieen, Imam Abdul Razzaq did not pay attention to any order. Many scholars would not ‘cut up’ ahadith and write them. For eg Imam Bukhari would break up very long ahadith and write them under different topics that they were relevant to. Imam Abdul Razzaq did not do this, same thing with Imam Muslim. ‘Al waral’ is an unfamiliar word, which he explains for the reader. Authenticity of ahadith was not a goal for him when writing the book, but by the Qadar of Allah, the sheikhs that he would get his narrations from were some of the strongest narrators and so it ‘just so happens’ that most of his narrations are sound Only 3 people between him and Rasulullah SAW in his shortest chains Example of him showing the evidences of contradicting opinions Example of him explaining the fiqh in an Ayaah of the Quran Example of him explaining the matn of a hadith as well as strange words. Note: Abu Bakr refers to Imam Ibn Abi Shayba himself, not Abu Bakr as Siddiq RA. Masaaneed = plural of musnad Musnad: putting things besides each other Mostly only contains the ahadith of the Prophet SAW Born 164 AH. Ibn Nuh is also a scholar that stood firm against the pressure of the Mutazilah After the fitna was over Imam Ahmad RA swore to never speak to the scholars that caved in to the pressure ever again. Imam Ahmad RA did not write any introduction explaining his methodology, which is why later scholars had to come and infer what his methodology was. Generally speaking, masaaneed are not consistent in the rules for ordering the names of the Sahabah RA, and the musnad of imam Ahmad is no different. Q) What’s the diff between sahih li ghayrihi and hasan li dhatihi? A) Sahih li ghayrihi is made of corroborating hasan li dhatihi ahadith. Az-Zawaaid (zawaa-id) are books in which the scholar writes down the ahadith found in the book that are not found in the sahih sitta Class Three (10th July 2024) Ma’mar ibn Rashid al-Azdi (154AH) was the teacher of Imam Abdul Razzaq Imam Bukhari’s grandfather was a majusi (fireworshipper) but converted after Bukhara was conquered. Imam Bukhari’s father passed away when he was young, and he was mainly taken care of by his mother, and his mother was very focused on making him a scholar of hadith and would send him to study It is narrated that Imam Bukhari lost his sight at the age of 8 years, and his mother made a lot of dua to give his sight back, and she saw a dream in which Ibrahim AS told her that because of her worship and dua, Allah SWT has returned Imam Bukhari’s sight. Imam Ali ibn Madeeni and Ishaq ibn Rahowya were among his main teachers. Imam Bukhari’s memory was so strong that in every class he wouldn’t take notes, while the other students would, and one day he was annoyed by his peers constantly advising him to take notes, so he had them compare what they wrote against his memory, and he was able to accurately relay over 15,000 ahadith. Imam Bukhari would complete the entire Quran in a single day in Ramadan Imam Bukhari was in Naisapur, and the resident scholar Muhammad ibn Yahya ad Dhuhli was originally very welcoming and encouraged people to go and study from him. The fitna of khalq al Quran was spreading, and the people were wary of taking knowledge from those who caved into the pressure. One day, in one of his classes, a man stood up and asked Imam Bukhari if the Quran is created or not. Imam Bukhari said “the Quran is the Speech of Allah, but the actions of the servent are created”. This statement of his got misinterpreted and reached Muhammad ibn Yahya ad Dhuhli who then warned the people to not take from him. The attendance in Imam Bukhari’s classes plummeted until it was just 2 people (including Imam Muslim). Imam Bukhari then went back to Bukhara where more problems occurred. The amir of bukhara requested Imam Bukhari to give his sons private lessons, but Imam Bukhari rejected and this resulted in the amir spreading rumors about Imam Bukhari RA which resulted in the people going against him and causing Imam Bukhari to leave. Imam Bukhari made dua against the amir and those involved in the conspiracy. Imam Bukhari then fled to Samarkand, where the people were polarized there too. Half of them did not want him to even enter Samarkand. So Imam Bukhari remained on the outskirts of Samarkand where one night he was found worshipping Allah and making dua asking Allah to return him back to Him because the earth and had become too restricted for him. Shortly after, he passed away rahimaAllah… Famous Baghadad incident: Some scholars from Baghdad invited Imam Bukhari, they took 100 authentic ahadith, each with an authentic chain, and transplanted the chain to a different hadith. Imam Bukhari arrives. The first scholar steps up and narrates his first hadith with a different chain. Imam Bukhari says, “Maa 3indiy,” (“I don’t have it” or “I don’t know it”). And again for the second hadith. And the third. And all ten. The students start wondering. Imam Bukhari doesn’t know these basic ahadith? The second scholar steps up, and the same scene repeats. And the third, and fourth, all the way to the tenth. At this point, the students are very confused. These are all simple, straight-forward (appearing) ahadith. Imam Bukhari figured it out. So his turn to speak arrives. He tells the first scholar: “you narrated the first hadith with chain this-and-that. The correct chain is this.” And he corrects the first hadith. And the second. And the tenth; all the way to the last of the 100. And everyone in the masjid of Baghdad, the key center of learning of ‘ilm at that time, sees this occur in front of them. Ibn Hajar (rahimahullah) comments: “It’s not surprising that Imam Bukhari saw through their chain-swapping, for he is a master; nor is him knowing the correct isnad that surprising, because he’s memorized these hadith in the past. “But what’s really interesting is that he memorized the 100 ahadith, with chains, the first time he heard them, and narrated them back in the same order.” Why did Imam Bukhari write Sahih Bukhari? Imam Bukhari was in a class with Ishaq ibn Rahowya in which Imam Ishaq ibn Rahowya mentioned that it would be nice to have a short book which only has the authentic ahadith. Imam Bukhari took that initiative upon himself. The scholars used to narrate ahadith without mentioning the grading, and instead relied upon the listener to know if the chain is authentic or not, therefore making hadith very inaccessible for the laypeople who could not differentiate between authentic and inauthentic. He saw a dream in which was standing with the Prophet SAW and he was fanning the Prophet SAW and preventing some annoyance from reaching the Prophet SAW. When he went to the dream interpreters, they explained that this means that you will defend the Prophet SAW from lies. Majority of the time, Imam Bukhari took from 1, and sometime from 2 Imam Bukhari had a condition that u had to prove that the 2 narrators met, whereas Imam Muslim did not have that condition. He arranged the ahadith according to topics of the deen, not specifically fiqh, the slide has an error He would sometimes repeat the matn of ahadith for a benefit related to the asaneed, for example in asaneed al mu’an’an, he would mention another hadith with the same matn but with an unambiguously connected chain to show that it is authentic. Before writing any hadith in his book he would pray 2 raka’ of istikhara The bolded version is mentioned in one part of the Sahih Bukhari, whereas in the unbolded part is the full version which was mentioned elsewhere. He would only mention the parts he deemed relevant to the chapter. The reason he mentioned “Shu’ba also narrated it from al-A’mash” is to show that there is another chain where Shu’ba also heard the same hadith from A’mash (but the rest of the chain is not necessarily the same) that has the same matn. Side benefit: U say the dua when u intend to enter Diagram of the chain shown below Imam Bukhari heard the hadith from both Bishr and ‘Abdaan and those chains meet at ath-Thuhri If there is a muallaq hadith and Imam Bukhari deleted a few narrators, and if he uses phrases of certainty, then that means that he intentionally deleted the narrators, but knows for a fact that the narrators he deleted were an authentic part of the chain, whereas if he uses phrases of uncertainty then this means that he intentionally deleted those narrators, and is uncertain if those narrators are authentic or not. ^Example of him using phrases of certainty. Here he goes straight to Aisha RA but uses a phrase of certainty ‘qaalat’ (she said), which means that he knows for sure that the narrators he deleted were authentic. The al-Mustakhrajaat are a type of hadith book in which an author uses the matoon of the ahadith of another scholar’s hadith book, but uses his own asaneed. He also wrote books about the narrators of hadith. He was in a gathering where people were discussing ahadith, and someone mentioned a hadith which he did not recognize. This disturbed him so much that he went home, gathered his books, lit a lamp, and told his family not to disturb him. His family gave him a platter of dates, and he spent the whole night going through his books to find the hadith and was eating the dates. When his family found him in the morning, he had died and had his head in his books. Imam Muslim wrote Sahih Muslim so that the laymen could benefit from hadith too, without worrying about the ahadith being authentic or not. Unlike Imam Bukhari, he wrote an introduction to his book. Side note is that the ahadith he mentioned in his intro do not meet his conditions. 2) ‘Al-Muhma’ are those people who have been mentioned with just a name, and no ascription to a tribe or father. When Imam Muslim heard the sanad of the hadith from his teacher just mentioning ‘Sulaiman’, but Imam Muslim clarifies and says ‘yani ibn Bilaal’ but does it in such a way that makes it clear that this is his own comment, and that is not how his teacher narrated the hadith to him Insert pic He also used ‫ ح‬tahweel a lot Because he mentions Hammam from Abu Huraira RA, that’s our indication that he got it from the manuscript, because it is known that Hammam had the ahadith of Abu Huraira RA had written down the ahadith from Abu Huraira RA. The reason for Faqih’s narration still being considered authentic is because he probably missed a class or smth and so he didn’t hear EVERY SINGLE HADITH from the teacher, but still got an ijaza from him. Also the manuscript copy he used (and therefore why we say wijaadah) is his own teacher’s copy, which means it has been verified to have been written by his teacher, removing any doubt about the narration’s authenticity Class Four (11th July, 2024) He was Shafi, and studied under Imam al Muzani RA. Imam ibn Hibban was his student. He was very strong in fiqh, so much so that when students would come to his teacher to debate him, the teacher would put forward Imam Ibn Khuzayma RA and say that he is stronger than me so debate him When he passed away, a man saw a dream in which the man said to Imam Ibn Khuzayma RA ‘may Allah reward you for your service to the deen’, to which Imam Ibn Khuzayma said ‘Jibreel said the same thing to me in the skies’ His Sahih, was a mukhtasar of a larger hadith book he had written. He would generally mention the isnaad first, and then the matn, but occasionally he would mention the matn first and then the asaneed, which is an indication that there is a problem with the chain. He would not chop up ahadith, unlike Imam Bukhari RA If he multiple asaneed for the same matn, then he would also use ‫ ح‬of tahweel. 1. “He would not authenticate a hadith if he had any doubts about it” The slide says slightly criticized when it should say if he had any doubts about it Part of the isnad is mentioned in the beginning and the other part is mentioned in the end to indicate a problem. (Idk what the problem is, we did not discuss that in the class) Him using ‫ ح‬of tahweel Sometimes when recording a hadith, he will mention it both with its sanad and matn in the beginning, and if he had multiple asaneed of that same matn, then he will just mention those without the matn since there’s no need to repeat the same matn again and again He may mention that this is the chapter about so and so topic, and also in this chapter are the ahadith of fulan and fulan, without mentioning the full hadith. Btw the red line is not to cut out that last time, its a formatting error. Its supposed to be an underline. Here he mentions that he has some doubt in his heart about a narrator is therefore unsure if it is authentic. Note: Imam Ibn Khuzayma’s real name is Abu Bakr. Whenever u see ‘qaala Abu Bakr’, that is referring to Imam Ibn Khuzayma Here he is being so precise as to mention that the riwaya from Imam ath-Thawri did not mention wiping the dirt off, whereas the other narrator did. Here he is clarifying that the matn is not strange, rather this particular sanad is, and that there is a more commonly known sanad from Ma’mar from Qatada from Anas RA Similar to Imam Bukhari, he would mention his fiqhi opinion using the chapter titles Here he is clarifying what ‘mukook’ means Q) What is the diff between a Jami and Sahih? A) A Jami is a chapter by chapter arrangement of all general topics of the deen, and does not necessarily consider authenticity, whereas a Sahih can have general topics and also be more specific to only include fiqh topics (in which case it would not be a Jami) and is only concerned with sahih ahadith. Sahih ibn Khuzayma is Jami and a Sahih, whereas Sahih ibn Hibban is only a Sahih In Ibn Khuzayma’s opinion, laylatul Qadr can be on any of the last 10 odd nights. The reason why it does not prove that it does not break the fast acc to him is because the Prophet SAW was fasting, and therefore it would not have mattered if the fast was broken or not since he was travelling. What he meant by ‘Adaala was different from what the other scholars meant by it. He is known for being different in that he believed that it was fine to narrate from unknown narrators His book is divided into 5 main chapters He would not chop up the ahadith. Sahih ibn Hibban is the type of sahih which focuses on fiqh, therefore it is not a jaami. Imam ibn Hibban divided the book into many chapters and also generally only mentioned one hadith per masala to make it easy for students to memorize. He ended up with 5 main chapters 740 total chapters. This actually ended up making it harder to memorize cuz people were used to the ordering of the chapters in the jawaami’, and so later scholars rearranged the book to make it easier to memorize Everyone rejects 1, but some accepted 2, like Imam Ibn Hibban RA. The reason why he accepted it was cuz he said that the asl is that a muslim has good character, but the issue w that is that he is not considering the memory which cannot be assumed to be strong. Majority would reject a hadith from 2 even if its only 1 person in the chain like that He is mentioning a nice benefit about the narrators. That being that Malik only narrated 1 hadith, whereas Awzaa’i narrated 4 ahadith from Malik. Despite it being called ‘Al-Muntaqa’, it is a Sahih. Muntaqa comes from intiqa which means to select *In 1. Instead of saying ‘He adhered to the wordings of his shuyookh for the latter’, it should say ‘He did not mix between the wordings of his mashayikh’ The part of the matn he clarifies was believed to be mawquf, but it was actually maqtu, which changed the ruling, since the original opinion was that fasting during travel is not permissible, whereas this clarification weakens that opinion. He clarifies that there is a mudallis (Sufyan at-Thawri*), and if he had another chain then he would mention that to strengthen the hadith. *The scholars differ about how much tadlees he did. Imam Bukhari believed it was less, Ibn ul Jarood believed it was so much to the extent that his ahadith should not be taken. Class Five (17th July, 2024) Q) What is the difference between a sunan and a muwatta? A) No difference except sunan primarily intends to only have ahadith of the Prophet SAW His teachers include Imam Ahmad and his students includes Imam Nasai He was known as Imam Ahlul Hadith There was a rebellion against the Abassid caliphate, the khalifa requested him to move back to Basra so that the city could be rebuilt, because back then the people were attracted to the cities which have ulema. ‘Aali: a short chain Naazil: ? He would chop up ahadith like Imam Bukhari Example of him using bi ma’naahu and bi Nahwihi Example of him using bi Nahwihi Why would he even put a hadith with a disconnected sanad? Could be to use as corroborating evidence. Pic on the right is fajr al kaadhib, and the left one is the real fajr which indicates the time for fajr beginning. What is the mistake? Look below. It is a mistake because it contradicts this other chain, which might be more authentic or have more corroborations. He mentioning the difference in the wordings that the shuyookh narrated the hadith with. This hadith is the reason for the diff of opinion on how to make up the rakaats u missed. Mubham: person whose name is not mentioned Muhmal: name mentioned, but no attribution to a father or tribe. He would mention how he received the hadith. This hadith is Allah SWT telling us that by making a vow, that doesn’t change Qadr. So vowing that if u pass an exam, then you will do so and so ibaadah, then this vow changes nothing about the man’s Qadr. He is explaining what the word Ikhtisar There is ijma that u do not kill the fornicator of the animal. Imam Ahmad said kill the animal, but not the person It was initially haram to eat a horse according to the hadith of Khalid bin Waleed, but this was abrogated by the hadith of Jaabir according to Imam Abu Dawood, but upon further examination it appears that it was not abrogated because Khalid bin Waleed became Muslim after Khaybar, so how can the first hadith abrogate the the second? The Prophet SAW said that the water from the well of Buda’ah is pure, and Abu Dawud mentions that he went to the well and measured it to get a better understanding of the amount of water that makes it impervious to becoming impure. There is this hadith which says nothing breaks the prayer, but there’s another hadith in which the Prophet SAW said that if a dog or a woman or a donkey walks in front of u in prayer then it breaks ur prayer. Imam Abu Dawud says that if there’s a conflict, then look at what the Sahabah RA did The scholars differed about what he meant when he said that whenever he doesn’t comment on a hadith then its ‘saalih’? They differed cuz there were some extremely weak ahadith in which he did not comment on. Imam Ibn Abdul Barr was of the opinion that Saalih meant that the hadith was good enough to be used as evidence Imam Dhahabi: the hadith was good enough to be used as evidence + good enough to corroborate other ahadith Ibn Hajr: the hadith was good enough to be used as evidence except the extremely weak ahadith + he did not comment on some due to his negligence The fork is an example of Mutaba’a and the chain from Ibn Mas’ood is Shaahid Abu Alu al-Lului had the most up to date version which he heard in the same year that Abu Dawood passed away. This is important because Imam Abu Dawood would make many revisions to the book throughout the years. Teachers: Imam Bukhari, Imam Bundaar RA Some students asked him to compile a book about fiqh, and so he complied, but did not restrict himself to fiqh only. He goes into a lot of detail into the fiqh of the ahadith, as well as mentioned the opinions of the fuqaha. His primary criteria for writing ahadith in this book was not authenticity, but to mention the ahadith that the fuqaha used to in fiqh. Q) What’s the diff between 3 and 4? A) 3 is referring to the matn, whereas 4 is referring to the different wordings that the narrators used for explaining how they received the hadith. For example saying haddathan vs akhbarana. Q) What does hasan sahih mean? A) Different opinions on what it means, one of them being that one chain is hasan while another chain is sahih In early Islam, you only needed to make ghusl when there was ejaculation, but it was later changed to be when there was penetration. A group of scholars said it is not complete negation, but negating perfection in wudu. (Swap Ibn ul Mubarak and Al Waleed ibn Muslim, there is typo) Side Benefit: Sunan Tirmidhi is a good reference point for finding out the opinions of Imam Shafi’s old madhab He is pointing out that this hadith is ghareeb + crticises al Hassan ibn Abi Jafar Side benefit: Tahzeeb ul kamaal is a book about all of the narrators in the ahadith of the sahih sitta Class Six (18th July, 2024) From the city of Nasa, which is in modern day Turkmenistan Teachers: Qutayba for over a year, Eventually settled in Egypt and became a teacher there. Students: Imam Tahawi, Imam ibn Hibban, Abu Bakr al Haddad who only took ahadith from Imam Nisai because of how confident he was in his Imam Nisai was accused of leaning towards Shii beliefs. He once travelled to Damascus where there were a lot of Nasibis so he wrote a book about the fazaail of Ali RA. When the people saw this they came to him asking him if he could narrate some ahadith about the fazaail Muawwiya RA, but he did not have any such ahadith. The only hadith he knew was the one about Muawiyya RA eating and not coming to the Prophet SAW. The people heard this and then dragged him out of the masjid and beat him. He was 80 years of age of and succumbed to his injuries. Imam Tirmidhi was asked by the ruler if his book as sunan al kubra was only authentic ahadith, to which he said no. The ruler then asked him to remove all the weak ahadith and make it sahih only, to which he complied. This story is differed upon by the scholars in terms of its authenticity, and one argument against it is that al Mujtaba (sunan an Nisai) also has weak ahadith, so what gives? There are 3 types of scholars in terms of their leniency with the narrators. Strict, moderate and lenient. Imam Nisai did not include ahadith from the narrators that all 3 groups of scholars rejected, but if there was a diff of opinion on a narrator then he would include their ahadith. Some scholars would say that Imam Nisai was more strict than Imam Bukhari because of his policy of sometimes not taking ahadith from a narrator who his hear is not content with, but this is inconsistent and he would take from narrators that are definitely known to be weaker than others. His book is very good when it comes to the illal (hidden defects) Imam Abu Hanifa and Imam Malik did not believe you can nullify a transaction that has been agreed upon before separating. Abu Abdirrahman = Imam Nasai Imam Nasai said Umara ibn Bishr was a stronger narrator than Yahya ibn Hamza, and that Yahya made a mistake. That was his opinion but Umara ibn Bishr is actually weaker than Yahya ibn Hamza acc to Ibn Hajar. He would point out if a hadith was ghareeb He would chop up ahadith like Imam Bukhari. He would also repeat ahadith Prayed subh = prayed fajr The only narration that has reached us is from Ibn us Sunni Side thing for the exam: He is going to focus on asking us on the unique things that each scholar did. Also the death dates of the imams of the kutub as sittah His father is Ibn Yazid, and the father’s qunya is Ibn Majah Teachers: Uthman ibn Abi Shayba and Abu Bakr ibn Abi Shayba Majority of the book is ahkaam and fiqh related. Q) If he did not limit himself to sahih or hasan, then how did he end up writing one of the most authentic books? A) Sunan ibn Majah isn’t one of the most authentic books. The reason why its included in the kutub sittah is because it has many zawaaid Imam Ibn Majah and Imam Muslim are the only 2 authors from the sahih sitta that wrote introductions. This is ghareeb. The Daif is a footnote by ustadh Isa, not mentioned in the text. Sunan Ibn Majah is the weakest of the sahih sitta No comprehensive sharh of Ibn Majah to this day! Imam Suyuti’s book is more like footnotes on the ahadith. Note that the early scholars would use the word kiraha or makruh or haram to mean haram. If someone disagrees, then u can ask them why the Prophet SAW is mentioning a punishment for this action if it was not sinful? He was known for his strong memory. He was asked about his strong memory, and he said that the best way to strengthen and preserve your memory is to leave off sins. Students: Imam Ahmad, Imam Shafi Q) How authentic are the ahadith in this book? A) He didn’t have conditions for authenticity, there are a wide variety of gradings on the ahadith in az-Zuhd, including fabrications. When Allah SWT ordered bani israel to fight and enter the holy land and eat from the blessings there and enter in humility, and they were ordered to say ‘hitta’ which means seeking forgiveness, but they entered saying ‘hinta’ instead which means wheat. They also entered by dragging their bums on the floor. He had a consistent manhaj in writing his books. Just like in his sahih, when he feels a hadith has weakness, he mentions the second half of the sanad first, then the matn, then the first half of the sanad and mentions the reason for weakening the hadith Why are even confused about this in the first place? Because all of sahih ibn Khuzayma has not reached us, so the scholars differed about whether this was supposed to be part of sahih ibn Khuzayma. It is not: Reasons given in above slide. Imam ad Dhahabi followed this opinion. It is part: Ibn Hajar believed it was the same because in kitab ut tauheed he refers back to previous chapters in sahih ibn Khuzayma Q) Why did he write this book? A) idk, but if you say its because he didn’t want laymen to read sahih bukhari, then that doesn’t make sense because adab al mufrad has weak ahadith too, so why direct the laymen to that? The reason why he clarifies is because Muhammad ibn Ka’ab said ‘qawla Muawiyya’ which is not as certain as ‘sami’tu’. The other chains that Imam Bukhari mentions mention that Muhammad ibn Ka’ab said ‘sami’tu Muawiyya’. He is the same person who narrated the Musannaf of Abdul Razzaq RA It became common among the people to make duas that had ‘saja’ which is when u try really hard to make some speech rhyme. The Prophet SAW disliked this, and so Imam Tabaraani wanted to return the people to the sunnah. Example of a dua in the book. We know both of these are parts of the same hadith because the chain is the same and also Imam Bukhari has related this hadith in full in adab al Mufrad. Targheeb: motivational ahadith Tarheeb: hadith that prevent you from doing something The complete isnaad is not mentioned in these ahadith, except when there is some weakness. He would start a chapter with a targheeb and end it with a tarheeb. For example starting a chapter with ahadith that motivates one to memorize Quran, and ending it with ahadith that warn against forgetting it. Daeef acc to Imam Albani regardless of whether it is marfu or mawquf. Class Eight (25th July 2024) The earlier books of Ghareeb ul Hadith were smaller than the later ones, because as time went on, the need to clarify the Arabic language increased due to the increase in non-Arabic Muslims. Teachers: Sufyan ibn Uyainah, ibn Mubarak, Abdul Rahman al Mahdi, Ishaq ibn Rahwayh: Abu ubaid is more knowledgeable than me He was a scholar of Fiqh, Arabic His father was a Roman freed slave. But he is an example of how knowledge raises the status of people. “...Allāh will raise those who have believed among you and those who were given knowledge, by degrees. And Allāh is Aware of what you do.” [58:11] The ahadith of the Prophet SAW are not organized in any clear way, but the athar of the Sahabah RA are organized acc to their names. He would sometimes put the harakaat on letters to make it clear how to pronounce the words. The Prophet SAW invalidated the complaint of the man. He ‘fatallaha’ the claim SAW. Teachers: Ishaq ibn Rahwayh Example of him clarifying the words used in Fiqh Teacher: There are 3 famous Ibn al Atheers, and they were all brothers. Al-Mubarak was the oldest one. One was a muhaddith, one was a linguist, and one was a historian. ‘Azl = pulling out during intercourse. The( ‫) هـ‬means the hadith is in Al Harawi’s book. Teachers: Imam Darimi, Imam Ibn Hibban Students: Imam Bayhaqi Followed the same arrangement as the saheehayn Some scholars (Abdul Ghani al Maqdisi RA) said that none of the ahadith in the book met the conditions of the sheikhayn The hadith mentioned here is the one about the Prophet SAW asking if the mother would throw her infant son in the fire. He would not explain his ruling, he would just say the ruling. Imam Ibn Hajar RA said that 1000 of the ahadith meet the conditions of the sheikhayn. Which is less than the ⅓ that Imam Dhahabi said (around 3000). Mistakes are common in Mustadrak al Hakim, this is only the 3rd hadith in the book! Here is is saying that Muslim narrated from Abu Balj, but Imam Dhahabi corrects that claim and says Muslim did not narrate from Abu Balj. Al Haytham ibn Kulayb is one of the narrators of Jami Tirmidhi He mentions the place he heard the hadith (Asbahaan) Class Nine (31st July, 2024) When earlier scholars make reference to the book, they said the original book has over 60,000 ahadith. The version of the book that remains today has 22,017 ahadith. He did not have conditions for authenticity, and therefore had included fabrications as well. When we view a hadith from many different chains, there are some benefits like: Possible getting a slightly different wording Getting shorter and more authentic ahadith Getting a more accurate overall ruling on ahadith Unit Two Atraaf = musnadification of a book Imam Sa’ati divided the ahadith in the musnad into 4 groups All of the printed versions of Sahih ibn Hibban that we have today are actually printed according to Ibn Balabaan’s arrangement, and not according to the original arrangement of Imam Ibn Hibban. Zawaaid = plural of Zaa-id The books of zawaaid are organized by chapter He would sometimes include ahadith from the same sahabi if that chain had implications about the isnad. From the zawaaid, his book is one of the ones with the most rulings on ahadith He used: 1) Musnad Musaddad ibn Musarhad 2) Musnad Abu Dawood Tayaalasi 3) Musnad Humaidi 4) Musnad ibn Abi Shayba 5) Musnad ibn Abi Umar al ‘adani (lost to us) 6) Musnad Ahmed ibn Manee’ 7) Musnad Haarith ibn al abi Usama 8) Musnad Abi Ya’la (partially) 9) Musnad Ishaaq (partially) He would not include the ahadith that came from the same sahabi RA unless the conditions mentioned above are there 6. He mentioned 40 opinions for the issue of when laylatul qadr is. It’s said that writing Fath al Baari was Ibn Hajar’s RA life goal, and that every other book he wrote before that was a stepping stone towards Fath al Baari. It took him 25 years to write Fath al Baari. Salam = paying now and getting the goods later Both point #4 are important for exam. Rest not important. Imam Nawawi added his own chapter titles because Imam Muslim mentioned titles for the different books in Sahih Muslim, but not specific chapters. The first 4, the second 2,3,4 are important There were shuruh of Sunan Abi Dawood written before this, but those authors had aqeedah problems Ghayat ul Maqsood was a sharh he was writing of Sunan Abi Dawood, but that was taking too long for him to write in the detail, so he stopped writing it midway and decided to summarize what he had written from Ghayat ul Maqsood, then he wrote the rest of his sharh in a more concise manner.