Handout 1-Overview of Hadith-3

Essential of Islamic Finance

Handout # 1

Overview of theScience of Hadith

Reproduced from Apendix C, Milestones To Eternity, by Muhammad Abu Mutawakil, published by Dar-ul-Ishat

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Course instructor: Farhan Mahboob

Handout: Essentiasl of Islamic Finance, IQRA University (GulshanCampus, Karachi), by Farhan Mehboob ®

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Useful BooksAn Introduction to the Conservation of Hadith (In Light of theSahifah of Hammam ibn Munabbih), by Dr Muhammad Hamidullah (Translated into English by Muhammad Rahimuddin). Islami Book Trust, Kuala Lumpur, 2003.

Principles Of Islamic Jurisprudence (The Command of the Shariah and Juridical Norm), by Ahmad Hasan. Islamic Research Institute – International Islamic University , Islamabad, Pakistan, 1993.

Hadith And Sunnah – Ideals and Realities, compiled and edited by P.K. Koya. Islamic Book Trust, Kuala Lumpur, 1996.

Transition To A Riba Free Economy, by Waqar Masood Khan. International International Institute Of Islamic Thought – Islamic Research Institute, Islamabad, Pakistan, 2002.

The Evolution of Fiqh, by Dr Abu Ameenah Bilal Philips, Islamic Book Service. 2006.

Islamic Banking, by Shahid Hasan Siddiqui. Royal Book Company, Karachi, Pakistan. 1994.

The Historic Judgement On Interest (Delivered In The Supreme Court Of Pakistan), BY Justice Maulana Muhammad Taqi Usmani. Idaratul-Ma’arif, Karachi, Pakistan, 2001.

An Introduction To Islamic Finance, by Justice Mufti Muhammad Taqi Usmani. Maktaba Ma’ariful Qur’an, Karachi, Pakistan.


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Appendix C: Overview Of The Science Of Hadeeth

It is He who has created man from water: then He established relationships of lineage and marriage: for your Lord has power (over all things).

(Soorah Al-Furqan (25), verse 54)

Sunnah or Hadeeth is the second source from which the teachings of Islam are drawn. Hadeeth literally means a saying conveyed to humanity, but in Muhadeetheen’s terminology Hadeeth means saying of the Prophet

, his action or practice of his silent approval of the action or practice. Hadeeth and Sunnah are used interchangeably, but sometimes these are used for different meanings.

To deal with the topic it is necessary to know the position of the Prophet in Islam, because the indispensability of Hadeeth depends upon the position of the Prophet.

Analyzing the problem we can visualize three possibilities:

[1] The duty of the Prophet was only to convey the message and nothing more was required from him.

[2] He had not only to convey the message but also to act upon it and to explain it. But all that was for the specified period and after his death the Qur’an is sufficient to guide humanity.

[3] No doubt he had to convey the Divine Message but it was also his duty to act upon it and to explain it to the people. His actions and explanations are a source of guidance forever. His sayings, actions, practices and explanations are a source of light for every Muslim in every age. The learned people of the Muslim Millah (Ummah) are of the unanimous

view that only the third point is the correct assessment of the Prophet’s position in Islam. The Qur’an contains dozens of reminders of the important and noble status of the Prophet. For instance, the Quran says:

And verily in the messenger of Allaah you have a good example for him who looks unto Allaah and the last day and remembers Allaah much.

(Soorah Al-Ahzab (33), verse 31)

According to this verse, every Muslim is bound to have the good example of the Prophet as an ideal in life. In another verse he has been made a ‘Hakam’ (Judge) for the Muslims by Allaah, Almighty. No one remains Muslim if he does not accept the Prophet’s decisions and judgements.


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But no, by their Lord, they can have no real faith until they make thee judge in all disputes between them and find in their souls no resistance against thy decision but accept them with the fullest conviction.

(Soorah An-Nisa (4), verse 65)

While explaining the qualities of Muslims the Qur’an says: The answer of the believers, when summoned to Allaah and His apostle, in order that He may judge between them, is no other than this: They say: we hear and we obey.

(Soorah An-Nur (24), verse 51)

In many places the Qur’an has given its verdict on this issue. For example the Qur’an says:

Obey Allaah and obey the Messenger. (Soorah An-Nisa (4), verse 59)

Whatever the Messenger gives you take it and whatever he forbids abstain from it.

(Soorah Al-Hashr (59), verse 7)

Preservation guaranteedAllaah has guaranteed to protect His religion, which includes preserving His

miraculous Book, and preserving the Sunnah of His Prophet which helps us to understand the Qur’aan. Allaah says (interpretation of the meaning):

Verily, We, it is Who have sent down the Dhikr (i.e. the Qur’ân) and surely, We will guard it (from corruption).

(Soorah Al-Hijr (15), verse 9)

The word Dhikr here includes both the Qur’aan and the Sunnah.

Many people – in the past and at present – have tried to insert weak and fabricated ahadeeth into the pure sharee’ah and the Prophetic Sunnah. But Allaah has thrown their plots back in their faces and has provided means of protecting His religion. Among these means are the trustworthy and reliable scholars who sifted through the reports and checked their sources, examining the biographies of the narrators and even describing the point at which a narrator began to be confused in his narration, and stating who narrated from him before he became confused and who narrated from him afterwards. They described the journeys of the narrator, which cities he visited and from whom in each city he took reports. They checked many details about each narrator, more than can be listed here. All of this indicates that the religion of this Ummah is protected, no matter how hard our enemies try to plot and play about with the religion and distort it.

Examples


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Sufyaan al-Thawri said: the angels are the guardians of the heavens and the scholars of hadeeth are the guardians of this world.

Al-Haafiz al-Dhahabi mentioned that Haaroon al-Rasheed was about to execute a zindeeq (heretic), and the zindeeq said: “What are you going to do about the one thousand ahadeeth I have fabricated?” Al-Rasheed said: “What are you going to do, O enemy of Allaah, about Abu Ishaaq al-Fazaari and ‘Abd-Allaah ibn al-Mubaarak, who will sift through those ahadeeth and examine them letter by letter?”

Thorough investigation of the MuhadeetheenThe seeker of knowledge can find out about the fabricated (mawdoo’)

and weak (da’eef) ahadeeth very easily, by looking at the isnaads or chains of narrators, and finding out about the people mentioned there in the “books of men” i.e., narrators (kutub al-rijaal) and the books which state which narrators are sound or otherwise (kutab al-jarh wa’l-ta’deel).

Many scholars have compiled these fabricated and weak ahadeeth in books devoted solely to these type of reports, so that it is easy to find out about them – then one can beware of them and warn others about them. These books include:

al-‘Ilal al-Mutanaahiyah by Ibn al-Jawzi,

al-Manaar al-Muneef by Ibn al-Qayyim,

al-La’aali’ al-Masnoo’ah fi’l-Ahadeeth

al-Mawdoo’ah by al-Suyooti,

al-Fawaa’id al-Majmoo’ah by al-Shawkaani,

al-Asraar al-Marfoo’ah fi’l-Ahadeeth al-Mawdoo’ah by Ibn ‘Arraaq,

Da’eef al-Jaami’ al-Sagheer by Nasirudeen al-Albaani,

Silsilat al-Ahadeeth al-Da’eefah wa’l-Mawdoo’ah, by Nasirudeen al-Albaani

The fact that the people hear about weak and fabricated ahadeeth indicates that the person is making the distinction – praise be to Allaah – between what is saheeh and what is not. This is by the grace of Allaah, and is a sign that Allaah is protecting this sharee’ah, as mentioned above.


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People are advised to read the “books of men” (the books about the character and life of the narrators) i.e., narrators (kutub al-rijaal), the books which state which narrators are sound or otherwise (kutab al-jarh wa’l-ta’deel) and the books of the science of hadeeth (kutub mustalah al-hadeeth), so that they can learn the extent of the efforts made by the scholars in the service of the Sunnah.

The books of HadeethThere are others who compiled saheeh hadeeth besides al-Bukhaari

and Muslim, such as Ibn Khuzaymah and Ibn Hibbaan in their Saheehs, Ibn al-Sakan in his Saheeh, al-Haakim in al-Mustadrak and al-Diyaa’ al-Maqdisi in al-Mukhtaarah. However, none of them reached the level of the two Saheehs (of al-Bukhaari and Muslim). Imam Malik’s Muwatta was the first collection of traditions and sunnah, besides being one of the most authoritative (and authentic) books of hadeeth.

Bukhari and Muslim together are called Shaikha’an. In general, any hadeeth from either is consider Saheeh. Lulu-wal-Marjah, a recent book of hadeeth, is a collection of haidth from the shaikaha’an. Riyaadh-As-Saliheen is a collection of hadeeth mainly from Bukhari and Muslim, and some other books of hadeeth such as Musnad Ahmad, Abou Dawoud, Nasai and Tirmithee.

Bukhari, Muslim, Abou Dawoud, Nasai, Tirmithee and Ibni-Majaah are collectively referred to a the Saheeh Sita (the correct/sound 6).

The following books of hadeeth include all types of weak traditions, and usually the scholars (of hadeeth) derive benefit from them:

Musnad of ‘Uthman bin Abi Shaibah

Musnad of Tayalasi

Musnad’Abdullah bin Muhammad bin Abi Shaibah

Hadeeth classification and terminologyLike any other science the science of hadeeth is very precise about its

classification and terms. Hadeeth are classified as:

Sanad (the chain of transmission)


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Sanad implies the chain of transmission through which a hadeeth is available to us. This part of the hadeeth is very important as it helps one to judge whether a hadeeth is sound, authentic or otherwise. For example, if the transmitters of a hadeeth are sound, truth, dependable (and with good memory) and staunch adherent to the teachings of Islam, the hadeeth is considered sound and reliable provided that the rest of the hadeeth transmitted by these authorities is not repugnant to the fundamentals and established teaching of the Qur’an and Sunnah.

Matn (the text of the hadeeth)Matn is the text of the hadeeth which contains some saying or doing of

the prophet .

Hadeeth An-NabawiMost ahadeeth are of this kind. It is a simple saying of the prophet

which must be borne in mind as nothing but inspiring, and beginning with the words, “The Prophet said: . . .”

Hadeeth Al-QudsiThis is a (rare) sayings of the prophet having reference to divine

direction and start with the words: “Allaah says . . .” Basically, these are not the words of the Allaah, but the words of Prophet , thus they are not included in the Qur’an. In these ahadeeth the prophet conveys the mean that has been transmitted to him. Thus, the sanad of these invaluable ahadeeth, are traced back to Allah, through the prophet. Below is an example of a hadeeth qudsi:

On the authority of Abu Hurayrah , who said that the Messenger of Allah said:

Allah Almighty has said:

The son of Adam denied Me and he had no right to do so.

And he reviled Me and he had no right to do so.

As for his denying Me, it is his saying: “He will not remake me as He made me at first1” - and the initial creation (of him) is no easier for Me than remaking him.

As for his reviling Me, it is his saying: “Allah has taken to Himself a son”, while I am the One, the Everlasting Refuge. I begot not nor was I begotten, and there is none comparable to Me.

(40 Hadeeth Qudsi (# 2), Bukhaari & An-Nasai)

1 That is, they claim that Allaah will not bring them back to life.


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Saheeh (correct - sound)Saheeh are sound, correct or most authentic traditions in which there is

no weakness whether in regards to the chain of transmission (Isnad) or in regards to text (Matn). The Isnad should be carried either to the prophet

or to a sahabi companion .Below is an example of a saheeh hadeeth:

Abu Huraira reported that Aallah’s messenger said:

When the call to prayer is made, Satan runs back and breaks wind so as not to hear the call being made, and when the call is finished. he turns round.

When Iqama is proclaimed he turns his back, and when it is finished he turns round to distract a man, saying: Remember such and such; remember such and such, referring to something the man did not have in his mind, with the result that he does not know how much he has prayed.

(Muslim2)

Hasan SaheehAccording to the classification of Imam Tirmithee, a Hasan Saheeh

hadeeth stands at a higher level than a mere hasan hadeeth, but lower that a sahih hadeeth.

Hasan A hasan hadeeth is just like a saheeh hadeeth. According to Ibn Hajr, a

great scholar of hadeeth, the hadeeth, which has no interruption or gap in the chain of transmission, but has been transmitted by sound and just authorities having a weak memory, is called a hasan hadeeth. It is free from the contradiction to a hadeeth transmitted by a more authentic authority and it contains no flaw. Generally, a Hasan hadeeth is considered authentic.

Hasan GharibA Hasan Saheeh hadeeth is sometimes qualified by the word gharib

when the link of transmission is joined to another at certain point by one transmitter only. Obviously, it is hasan in regards to its soundness and gharib in regards to it chain of transmission.

GharibThe hadeeth in the chain of transmission of which the number of

2 Quoted from (Saheeh Muslim), Kitab As-Salaah (The book of prayer), book # 4, hadeeth # 756.


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narrators in reduced to one at any stage.

Mashhur (well-known)This is a tradition which has been handed down by at least 3 different

reliable authorities, or according to another view, a tradition which, although widely disseminated later, was originally transmitted in the first generation.

Mutasil or Mausul (contiguous)A hadeeth which has got successive narrators which are traced down to

the prophet in a direct or an interrupted form.

Mutawatir (continous)This is a hadeeth reported by so many authorities belonging to different

times and places that the possibility of fabricating a fake (Mawdou) hadeeth by them is ruled out.

Mursal This is a hadeeth transmitted by a Tab’i (a successor of the companions

of the Prophet) without mentioning the name of the companion on whose authority the successor reports a hadeeth. Thus the chain of narration in incomplete.

Marfu’ Every word, act, approval and the merit that is attributed to the

Prophet either on the authority of a companion or a narrator succeeding him, is a Marfu’ hadeeth.

Munqati’ (disjoined)This type of hadeeth does not have a muttasil sanad, whether a link in

the chain of narrator missing or an unknown narrator is found to join the links.

Mu’addal (perplexing)In this type of hadeeth two successive narrators are missing in

between.


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Aahad A non-recurrent hadeeth, that is a category of hadeeth which is not

mutawatir (continous). This category is divided into 3 sub-groupings according to the number of narrators:

[1] Mashhour (well-known): where the hadeeth is narrated by 3 or more people in every stage but did not reach the status of a mutawattir (recurring) hadeeth

[2] Aziz (strong): where the hadeeth is narrated by no less than 2 narrators at every stage.

[3] Gharib (rare): Where the hadeeth is narrated by a single person at one point of the chain.

Mawqouf (suspended)This is a type of hadeeth in which the companion (sahabi) does not

explicitly make it clear that he is narrating something from the prophet . For example, the narrator say that ‘Umar bin Khattab said so and so.

Majhul (unknown)A tradition which has been transmitted by someone in an unrecognized

manner.

Munkar (disapproved)A hadeeth in which a weak transmitter of ahadeth opposes one who is

quite authentic and reliable as narrator of hadeeth.

Da’eef (weak)This is a tradition in which there is some defect either in the chain of

transmission, or in proper understanding of the transmitter, or its contents are not in perfect agreement with Islamic beliefs and practices. It is in fact a tradition of weak or less reliable authority. However, not all traditions that are da’eef are rejected. Those which exhort people to do good or which narrate incidents may be quoted. Further, Abu Dawoud quite often used da’eef ahadeeth when he could not find anything better to illustrate the point with which he was dealing.

Further, it should be noted that even amongst the Muhadeetheen (the


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scholars of hadeeth), ahadeeth are classified subjectively. Thus, for example a hadeeth judged as Saheeh (by Abou Dawoud for example), may be considered Daif (by Nasiruddin Al-Bany).

Maudu’ (spurious - fabricated)It is a kind of hadeeth fabricated by a liar and then attributed to the

Prophet.

MudellisMudellis means that the narrator (of a hadeeth) drops the person that

he heard the hadeeth from, and then he reports the hadeeth from the second person who didn't hear this hadeeth from him, and both the first and the second persons were at the same period of time of that narrator was.

Why he drops that person, could be, because the first person might be weak, or might be ok to him but weak to some other scholars. There are other reasons as well; and there are different levels of Mudellis. For example there are some narrators who were famous for that, and there were some who rarely did this. The ahadeeth of some of them can be accepted or rejected depends on the level and the type of Mudellis. This is a separate knowledge by itself, and beyond the scope of this book to fully explain.

Matruk (discarded)These are cases in which narrators are accused of falsehood in matters

other than the narration of the hadeeth.

Shadhdh (rare, isolated)A hadeeth in which a comparatively less authentic narrator of hadeeth

opposes one whose account is more authentic than his. If the transmitter is a recognized authority, it deserves examination, but if he or she is not, them the tradition is generally rejected.

Muttafiq’alaih (agreed upon)Ahadeeth accepted and agreed upon by both Imam Bukhari and Muslim

who are universally acknowledged as the most truthful compilers of the hadeeth.


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“And whatever the Messenger gives you, take it, and whatever he forbids you, leave it. And fear Allaah: truly Allaah is severe in punishment.”

(Soorah Al-Hashr (59), verse 7)

FiqhThe original meaning of fiqh is the understanding and knowledge of

something. In this sense, fiqh and fahm are synonyms. In more than one place the Qur’an has used the word fiqh in its general sense of “understanding”. In the early period we find a number of terms like fiqh, ilm, iman, tawhid, tadhkir, and hikmah that were used in a broader sense; but later on their original meaning changed and became more narrow and specific.

Fiqh now includes matter related to Jurisprudence and Law. Law in every society aims at the maintenance of social control. It is a system which is primarily established to protect the rights of the individuals as well as of the society. The legal system in every society has its own nature, character and scope. Similarly, Islam has its own legal system know as Fiqh. Islamic law is not purely legal, in the strict sense of the term; rather it embraces all the spheres of life-ethical, religious, political and economic. It has its origin in Divine revelation, the Qur’an, sunnah, the practice of the early Muslims, and the opinion of scholars.

The scope of Qur’anic law encompasses rules of human conduct in all spheres of life, ensuring humanity’s well-being in all mundane life as well as in the Hereafter. Thus, it cannot be dictated by non-Muslims or tailored as per their interests. It is needless to say, that like all believers, the scholars of Fiqh must fear absolutely none, but Allaah, and Allaah Alone only.

ShariyahShariyah is a wider sphere, as it permeates into all orbits of human

interaction; fiqh has a narrow scope, and deals with what are commonly understood as legal acts. Shariyat reminds us always of revelation; that


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Ilm (knowledge) which we could never have possessed but for the Qur’an and Ahadeeth. In Fiqh, the power of reasoning is stressed, and deductions based upon Ilm are continuously cited with approval. The path of Shariyat is laid down by Allaah and exemplified by the prophet; the edifice of fiqh is erected by human endeavor. In fiqh, an action is either legal or illegal. In the Shariyat there are various grades of approval or disapproval. Fiqh is the term used for law as a science; and shariyat, for law as the divinely ordained path of rectitude.

Further, it is universally agreed, that the ultimate source of Authority is Allah alone. Anyone, whether person, party, committee, commission, country, or tribe that tries to meddle with the shariyah and or Authority of Allah, is in some way, form or shape committing Shirk, which is the practice of the Mushrik (polytheists). Scholars unanimously agree that implementers of the Shariyah can never be Mushrik or non-Muslims - if they knew the Truth of the Shariyat, they would change their deviant orientations, values, life styles, practices and culture. Why then do they put up a show of hypocrisy. Such people are nothing less then wretched hypocrites. The truth of the matter is that, in reality they say that Islam can be implemented only as long as it does not conflict with their values, interests and life styles. Thus, do they invent a Shariyat of Shaitan (the crude law of oppression, injustice and terror) closely mimicking the Shariyat of Allaah (the perfect law of equity and just governing), deceiving the masses, and trapping them in their endless scams of exploitation and enslavement.

Ijma, Qiyas and IjtihadIjma is a principle for guaranteeing the veracity of the new legal

content that emerges as a result of exercising Qiyas and Ijtidah. It is, in fact, a check against the fallibility of Qiyas. There are points which have been universally accepted and agreed upon by the entire community. For example, the assent or dissent of non-Muslims is not taken into consideration in Ijma. Something people forget this fundamental principle. This sort of Ijma that allows no difference of opinion is generally confined to obligatory duties (fara’id). This is know as the Ijma of the community.

Although Qiyas is a systematic form of Ra’y, there is a big difference between the two. Ra’y has a flexible and dynamic nature. It decides the cases in the light of the spirit, wisdom and justice of Islam. It is a well-considered and balanced opinion of a person who aspires to reach a correct decision. Ra’y, in the word of Ibn Qayyim, is a decision which the mind arrives at after thinking, contemplation and genuine search for the


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truth, as in the case where indications are conflicting.

Qiyas is a comparison between two parallels because of their resemblance. In ra’y we find the emphasis on the actual situation, while in Qiyas the emphasis is on abstract analogy.

Summary of the sources of Shariah Quran Hadeeth Interpretation of Sahabah Ijma’ (concensus of the Muslim scholars) Qiyas (analogical deduction – by similar example) Ar-Rai (opinion)? Ijtehad (independent opinion)?

Important note about the FuqahaWhen studying the life and works of the great fuqaha, one would

realize that all these great personalities were in pursuit of rendering to the people the correct religion and its understanding. They were all of high religious piety and understanding. However, they all realized that they were mortal and prone to error, not out of intention, but out of knowledge. For in the early day, the science of hadeeth was not fully developed, and not all the ahadeeth were available to all, and neither had the ahadeeth been scrutinized (for authenticity). Thus, they all universally proclaim that if you come across a hadeeth (or ruling of the prophet) on the matter leave me and follow the prophet. However, it is indeed sad to see Muslims becoming fanatically attached to these ruling even when clear authentic evidence is available that contradicts their practice. These kinds of blind faith leads only to unnecessary fanatic violence.

Imam Abu Hanifah Abu Hanifah An-Nu’am ibn Thabit, founded the Hanafi school in

Baghdad. He is one of the 4 popular Imams, and is known for developing ra’y (judical opinion). He shunned sleep and was called the “Peg” because he used to stand for long period in the night prayer. He only slept between Zuhr and ‘Asr. He grew up in Kufa and the Khalifah Al-Mansur asked him to accept the post of Qadi. Upon his refusal he was imprisoned and beaten until death. He would never sit in the shade of someone to whom he had loaned money, saying: “Every loan that brings benefit is usury.” He was born3 in Kufa, in 80 hijrah (699 AD), during the reign of

3 Ahmed, Khawaja Jamil. Hundred Great Muslims. Ferozsons (Pvt.) Ltd., Lahore,


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Abdul Malik bin Marwan. The great Imam was imprisoned by the 2nd Abbasi Khalifah – Mansur for refusing the post of Grand Qazi. He was imprisoned in 146 hijrah, and was allegedly poisoned to death. It is said he pass away while performing the sajdah in prayer.

Imam Abu Hanifah was asked: “What do we do if we find a saying of yours opposing the Book of God?”

He replied: “Leave my saying and stick to the Book of God.”

The questioner asked: “What if it contradicts a saying of the Prophet?”

Abu Hanifah said: “Leave my saying in the face of the Prophet's saying.”

Again he was asked: “What if it goes against the saying of a Companion?”

Again he said: “Leave my saying in the face of the Companion's saying.” (Reported in Al-Qawl al-Mufeed by Shawkani)

Imam Abu Hanifah also declared: “My way (Arabic: madh-hab) is whatever hadeeth (saying of the Prophet) that is proved to be authentic.”

(Shami 1:50, Al-Fulani in Iqaz, page 62) Imam Abu Hanifah also declared:

“It is not permissible for anyone to act upon our saying, when they do not know from where we obtained them.”

“It is haraam for anyone who does not know my evidence to judge by my words, for we are only human: we may say something today and reject it tomorrow.”

“If I say something which contradicts the Book of Allah or the words of the Messenger, you must abandon my sayings.”

(Islamic Directives4)

Ibn Áabideen (a Hanafi scholar) says in his book:

“If the hadeeth is authentic and it contradicts the mazhab, the hadeeth must be acted upon and that should be his mazhab; and he will not by so doing be abandoning his mazhab, for it is authentically reported from Abu Haneefah that he said: ‘If the hadeeth is authentic, then that is my mazhab.’”


The Hanafi school of thought frequently relies on qiyas (analogical deduction) and Ijtehad (independent reasoning).

Pakistan, 1994. Page 88–89.

4 Quoted from Ibn Jameel Zainoo, Muhammad. Islaamic Directives To Reform The Individual And the Community, Translated into English by Sameh Strauch. Zayed Welfare Centre For The New Muslims, Al-Ain (P.O. Box 16090), U.A.E., pages 168 – 169.5 Quoted from Ibn Jameel Zainoo, Muhammad. Islaamic Directives To Reform The Individual And the Community, Translated into English by Sameh Strauch. Zayed Welfare Centre For The New Muslims, Al-Ain (P.O. Box 16090), U.A.E., page 169.


http://en.wikipedia.org/wiki/Hanafi

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Imam Maalik Abu ‘Abdullah Al-Asbahi Al-Himyari, was born in Madinah in 93 hijrah

(712). He is famous as a Muhadeeth and Faqih. His love of the prophet was such that he would not mount a horse in Madinah. He always walked barefoot in the streets of Madinah out of respect of the prophet. When he was asked something that he did not know, he would simply say: “I do not know.” He would not relate a hadeeth without first performing wudu’. Ash-Shafi’I was one of his pupils. He was an exemplary character and a great pillar of knowledge and piety. He wrote the 1st collection of hadeeth and fiqh, Al-Muwatta’. Among his teachers6 were Imam Jafar Sadiq, Muhammad bin shahab Az-Zuhri, Nafeh, Yahya bin Saeed and Rabi Rayi. Among the 1300 notable prsonalites that benefited from his teachings were Khalifas like Mansur, Mahdi, Hadi, Haroon and Mamoun; legist like Imam Abu Hanifah, Imam Shafa’e Sufian Suri, and Qazi Muhammad Yousuf; scholars like Ibn Shahab Zahri, Yahya bin Saeed Ansari; pious people like Ibrahim bin Adham, Zunnun Misri and Muhammad bin Fazil bin Abbas. He died in Madinah in 179 hjrah (795). The saying of Imam Maalik is well-known:

“The saying of any person can be accepted or rejected, except of the Prophet of Allaah, .”

(Ibn 'Abd al-Barr, Ibn Hazm & Al-Yawaqeet wa Al-Jawahir 2:96)

He also said: “I am just a mortal; sometimes 1 am wrong, sometimes I am right - so check my opinions. Whatever agrees with the Book (i.e. the Qu'ran) and the Sunnah, accept it; whatever disagrees with them, reject it.”

(Al-Fulani7)

The Maliki school of thought relies more on hadeeth and the culture of Madinah.

Imam Shafi’i Abu ‘Abdullah Muhammad ibn Idris, was the famous scholar who was

born in Ghazna in 150 hijrah (767) and grew up in Makkah. He was hafiz of Qur’an by the age of 7. He know grammar, poetry and language. It is said that he memorized the Muwatta’ in a single night. Thus, he is famous for his photographic memory. He gave fatwas when he was 15. when about 20 he traveled to Madinah, to be come a student of Imam Malik. He learnt from the Imam until his death. He traveled to Yemen, and then Baghdad, and then settled in Egypt. He was the founder of one of the four prevalent madhabs today. He founded 2 schools, the 1st, the “old school”,

6 Ahmed, Khawaja Jamil. Hundred Great Muslims. Ferozsons (Pvt.) Ltd., Lahore, Pakistan, 1994. Page 92–93.

7 Quoted from Al-Fulani in Iqaz, page 72.


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which was based in Madinah, and then the “new school” which he founded 4 years after arriving in Cairo. He wrote al-Umm and Ar-Risala. Further, he was the 1st to formulate the principles of abrogating and abrogated verse. He died in 204 Hijrah (820).

Once Imam Shafi'i8 narrated a saying of the Prophet (hadeeth). Someone from the audience said: "Do you say so as well?" On hearing this, the Imam was enraged. His face turned pale and he said: "Woe to you! Which earth would carry me, which sky would shelter me if I narrate a saying of the Prophet , and do not hold the same view! Do you see a zunnar (belt worn by non-Muslims) on me? Or have you noticed me coming out of a church? How can I report something from the Prophet , and not agree with ?!”

Like our other great Aímah, Imam As-Shafií is also reported to have said the following on different occasions:

“There is no one from who at least some of the Sunan do not escape, so whenever I give my opinion or formulate a principle, where something from the Messenger of Allaah exists contradictory to my view, then the correct saying is that of Allaah’s Messenger , and it is my saying:’The Muslims are unanimously agreed that if a sunnah of the Messenger of Allaah is made plain to someone, it is not allowed for him to leave it in favour of the saying of another.’”

“If you find in my writings any saying that contradicts the Sunnah of Allaah’s Messenger , then adopt the saying of Allaah’s Messenger

, and leave my saying.”

”If the hadeeth is authentic, then that is my mazhab.”

“In a letter to Imaam Ahmed Ibn Hanbal, he said: “You are more knowledgeable than I concerning hadeeth and rijaal9, so if you find a hadeeth to be authentic, then inform me of it, so that I amy act upon it.”

“In every issue in which a report from Allaah’s Messenger contrary to my saying is found to be authentic by the scholars of narration, I take back my saying, whether during my lifetime or after my death.”


Imam Ahmad ibn Hanbal

8 The author is quoting this without the reference. The reader is encouraged to verify the source.9 I’lmmul-Rijaal is the study of asaaneed and the narrators from which they are composed. Basically is it mastering the detailed life of more than 50,000 people.10 Quoted from Ibn Jameel Zainoo, Muhammad. Islaamic Directives To Reform The Individual And the Community, Translated into English by Sameh Strauch. Zayed Welfare Centre For The New Muslims, Al-Ain (P.O. Box 16090), U.A.E., pages 169 – 170.


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Imam Ahmad ibn Hanbal said:

“Do not follow me or Malik or Shafi'i or Auza'i or Thawri, but take from where they took (that is, from the Qur’an and authentic Sunnah).”

(Al-Fulani, Ibn Al-Qayyim & Islamic Directives11)

He (Imam Ahmad ibn Hanbal) also said:

“He who is on the verge of destruction rejects a saying of the Messenger of God, may the peace and blessings of God be upon him.”

(Ibn Al-Jauzi & Islamic Directives12)

Ahmad ibn Hanbal, otherwise known as Abu ‘Abdullah Ash-Shabani, Imam of Ahl As-Sunnah, was born in Baghdad in 164 hijrah (780), and grew up there as an orphan. He traveled for 16 years in pursuit of ahadeeth and memorized 100,000 traditions, of which 30,000 are in his Musnad (Ahmad). He was a hafiz of Qur’an, and memorized al-Muwatta of Imam Malik, and learned fiqh from ash-Shafi’i. He was also a leading authority on hadeeth of his time, and was the teacher of Imam Bukhari. He also founded the Hanbali school of thought. It is said that in his gathering when the hereafter was mentioned, nothing of the worldly glitters was given importance. He was very regular in Tahajud (night prayer). He was imprisoned for 15years during the mutazalat Abbasi Khulafah, for refusing to state that the Qur’an was created. He died in 241 hijrah (855), at the age of 77.

Case study: ahadeeth research and authenticationDetermining the authenticity and value of sayings (traditions) is very

important. How else can we determine the purity of the saying ? For this reason, we have quoted common sayings, believed to be many ahadeeth summarized together. The reader is advise to research and authentic them. This may serve as a good experience in familiarizing one with the techniques and resources available.

Punishments for the one who disdains SalahThe one who disdains the prayers will receive 15 punishments from Allaah:

6 punishments in this lifetime

3 while dying

3 in the grave

11 Quoted from Ibn Jameel Zainoo, Muhammad. Islaamic Directives To Reform The Individual And the Community, Translated into English by Sameh Strauch. Zayed Welfare Centre For The New Muslims, Al-Ain (P.O. Box 16090), U.A.E., pages 170.12 Quoted from Ibn Jameel Zainoo, Muhammad. Islaamic Directives To Reform The Individual And the Community, Translated into English by Sameh Strauch. Zayed Welfare Centre For The New Muslims, Al-Ain (P.O. Box 16090), U.A.E., pages 170.


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3 on the Day of Judgment

The 6 punishments of the life:

[1] Allaah takes away blessings from his age (makes his life misfortunate)

[2] Allaah does not accept his plea (Dua’s)

[3] Allaah erases the features of good people from his face.

[4] He will be detested by all creatures on earth.

[5] Allaah does not award him for his good deeds. No thawab (reward) !

[6] He will not be included in the Dua’s of good people.

The 3 punishments while dying:

[1] He dies humiliated.

[2] He dies hungry.

[3] He dies thirsty. Even if he drinks the water of all seas he will still remain thirsty.

The 3 punishments in the grave:

[1] Allaah tightens his grave until his chest ribs come over each other.

[2] Allaah pours on him fire with embers.

[3] Allaah sets on him a snake called “the brave”, “the bold” which hits (tortures) him from morning until afternoon for leaving Fajr prayer, from the afternoon until Asr for leaving Dhuhr prayer and so on. With each strike he sinks 70 yards under the ground.

The 3 punishments on the Day of Judgement:

[1] Allaah sends who would accompany him to hell pulling him on the face.

[2] Allaah gives him an angry look that makes the flesh of his face fall down.

[3] Allaah judges him strictly and orders him to be thrown in hell.

Those who do not say their prayers of:

Fajr: the glow of their face is taken away.

Dhuhr: the blessing of their income is taken away.

Asar: the strength of their body is taken away.


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Maaghrib: they are not benefited by their children.

Isha: the peace of their sleep is taken away.

Important case study noteThe reader is advise to read this note only after some research. The

above is a commonly distributed article, about which even some book have been written. This has been purposely included here to stress the fact that, even though on the face of it this article seems ok. However, it is not authentic. This was the purpose of this exercise. Even though something may look as authentic, it do not necessarily mean that it is. This is why hadeeth referencing and authentication are very important tasks. We must remember the command of Allaah to check and verify facts:

O you who believe! If a rebellious evil person comes to you with a news, verify it, lest you harm people in ignorance, and afterwards you become regretful to what you have done.

(Soorah Al-Hujurat (49), verse 6)

Summary and basic facts The science of hadeeth is very well defined and organized. Its rules are

well set to clearly categorize and rank ahadeeth. This is to prevent lies and falsehood to be attributed to the Prophet and his companions.

Fabricated (maudu) and weak (da’eef) ahadeeth can be determined by looking at the chain of narrators (isnads), and finding about the people mentioned there in the books of men/narrators (kutub-al-rijaal) and in the books which state which narrators are sound or otherwise (kutab-al-Jarh wa’l-ta’aadeel).

Bukhari and Muslim are refered to as Shaikha’an. It is generally agreed that all Ahadeeth in Bukhari and Muslim are saheeh - correct.

The Saheeh Sitta (the 6 Correct) books of ahadeeth are: Bukhari, Muslim, Abu Dawoud, Nasai, Tirmithee, and Ibn Majaah.

The opinion of any mortal can be prone to error, except that of the prophet . One should aim to follow the prophet , rather than blindly following any person.

Questions[1] What is the importance of hadeeth and Sunnah ?


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[2] What is the difference between hadeeth and sunnah

[3] Can someone’s Islam be complete if they ignore hadeeth (and only follow Qur’an) ?

[4] List the books of Ahadeeth.

[5] List the authentic books of hadeeth not mentioned in this chapter.

[6] List the books alone with the authors that contain the fabricated (mawdoo) ahadeeth.

[7] What is Saheeh Al-Jaama’e ?

[8] What can be concluded about the opinion of the fuqaha ?

[9] Define and explain in detail the difference between Qur’an, hadeeth and fiqh.

[10] What is the position (status) of Qur’an, hadeeth, and fiqh in Islam ?

[11] After studying the muhadeetheen and fuqaha, what is common amongst most of them?

[12] Why is it so important to not only reference ahadeeth used, but also to authenticate them ?

[13] Reference and authenticate the case study.

[14] Are the punishment mentioned in the case study a mild form of warning, and as thus should be read and ignored ?


Handout 1-Overview of Hadith-3

Documents

zayed welfare

ibn jameel

imam abu hanifah

hundred great

abu dawoud

ibn al

kutub al

islamic finance