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Channel Posts
O Allah, the One whose army cannot be defeated, and whose promise is never broken, and there is no god but Him, be a support, helper, and aid for our people in Palestine. O Allah, protect the people of Palestine with Your ever-watchful eye, grant them steadfastness, strength, empowerment, and bless their faith and patience. O Allah, grant the people of Gaza honor, victory, and dignity.
| 2 | sticker.webp | 187 |
| 3 | 🔗ATTENTION- PDF
📚Lecture Number Two of the Science of Hadith Course
Attached is a PDF of lecture number two of our beginner of the science of Hadith course.
📝 This is useful for those who would like to catch up on the lesson, or for those who would like to review what has already been covered on our channel.
Barakallahu Feekum!
https://t.me/almutaqadimeen | 177 |
| 4 | End of second lecture | 167 |
| 5 | Shaykh [Abu Bara] points out that when it says حدثنا مسدد / Mussadad narrated to us, and then next it is written: [حدثنا معتمر]
Here, it is not the correct way to read it without adding the word: [قال] “He said” between the two narrators, so that it is clear that Musaddad said: Mut’amar narrates to us, and not: Musaddad narrated, Mu’tamar narrated.
The word قال should be inserted before it
Is the Hadith fulfilling the conditions of the Hadith al Sahih?
Now, let us mention and look into the example of the Hadith, the author gave.
The author then states, ":يهو ةحصلا طورش ثيدحلا هذه ىفوتسا دقف"
This hadith fulfills the conditions for authenticity, which are:
He proceeds to mention and go through each of them.
1) It is musnad, transmitted to the Prophet (peace be upon him).
2) The chain is connected, from the first narrator to the very end. (to RasulAllah ﷺ)
- Firstly, the narrator Anas bin Malik is a Sahabi who heard from the Prophet ( .)ملسو هيلع الله لصAnd Sulaymaan bin Tarkhaan, who is the father of Mu’tamir, has declared that he recorded and heard from Anas bin Malik.
He clearly mentions and declares that they have heard from that Shaykh.
Although this is not required, as we previously explained, if he were to merely say in a hadith, “So and so narrated to me,” it would be enough validation that they have heard from that person. Just as Mu’tamir has mentioned that he recorded ahadith from his father, the same case applies to al-Bukhari [Musaddad].
Bukhari has mentioned that he narrated and heard from him.
It is also confirmed that none of the narrators engage in tadlees.
3) Thirdly, we observe that both the qualities of Dhabt and Adl are present in each of the narrators in the chain.
All Sahaba are Just [Udool] and Retentive [Dhabitun]
Firstly, regarding Anas bin Malik, an important matter arises: all of the Sahaba are ‘udul dhabitun.
This is a well established principle in this field of study.
All Sahaba are ‘udul dhabitun, and if one of them had any deficiencies in their wording, you would see others correcting them.
Now, let’s discuss Sulayman bin Tarkhan, who is the father of Mu’tamir. He is a trustworthy worshipper (thiqqa ‘abid).
His son, Mu’tamir, is also trustworthy (thiqqa).
A beneficial point to note is that when it is said that Mu’tamir is trustworthy, it means he is trustworthy both in his adala (integrity) and Dhabit (accuracy).
Some scholars use the term “trustworthy” (thiqqa) to refer to a person’s religious commitment, while for dhabit, they may use additional terminology.
So, if they don’t mention anything about his dhabit, it means they are only referring to his trustworthiness in his religious commitment, and it doesn’t necessarily confirm his accuracy in narration.
Terminology of Ulama describing the narrators It is important to pay attention to which wording each scholar uses.
For example, Yahya bin Ma’een often uses the term “thiqqa” in one context, referring only to a person’s religious commitment, while in another context, he may call the same narrator “da’if,” indicating their weakness in accuracy.
However, these are exceptions. Most scholars, when they say “thiqqa,” mean that the narrator has reached the highest standard in both dhabit and adala.
Next, we have Musaddad bin Musarhad, who is trustworthy and has memorized the narrations (thiqatun hafidh).
And of course, Al-Bukhari, the author of Sahih Al-Bukhari, Muhammad bin Ismail Al-Bukhari, is a towering figure in memorization and the leader of the faithful believers in Hadith.
The fourth point is that the hadith is neither shaadh (anomalous) nor mu’allal (defective), so the narrator did not contradict the narrations of other trustworthy narrators, nor does it have any hidden defects that would render the hadith unacceptable.
Therefore, Bukhari recorded it in his Sahih.
We will stop here for this time.
وصلى الله هلى نبينا محمد وعلى آله وصحبه ..
End of Class
7/7 | 169 |
| 6 | ![Insert hadith - It is mentioned in Sahih al-Bukhari [2823], in the Book of fighting for the Cause of Allah, in the chapter of](https://cdn.tlmtr.io/_next/static/media/photo.55d584d3.svg){kind=small} Insert hadith
- It is mentioned in Sahih al-Bukhari [2823], in the Book of fighting for the Cause of Allah, in the chapter of (seeking refuge with Allah from cowardice)
An important point when reading the Hadith to a teacher
[The Shaykh then mentions the Majālis Al-hadith of Bukhari that we have been posting on our channel, and we highly recommend the students to follow the classes so they can learn how simple it is to navigate in the Book of Ahadith and so that they can increase their ‘Ilm.] | 108 |
| 7 | An example of the Sahih Hadith is as follows: | 106 |
| 8 | A minor difference between the Mutaqadimeen and Muta’akhireen regarding the details of this condition:
The early scholars (mutaqadimeen) considered this type of narration, which is opposing [shaadh], as Riwaya Munkara (a rejected narration). On the other hand, the later scholars (mutaakhireen) considered the narration to be opposing [shaadh] when a trustworthy narrator (thiqqa) opposes other trustworthy narrators.
They refer to this type of narration as Riwayah Shaadhah (an opposing narration). In their case, a Munkar narration is when a weak narrator opposes someone who is trustworthy.
So, the mutaqadimeen combine these two categories, while the mutaakhireen are more specific and divide them into two.
The fifth and last condition:
[ان لا يكون معللا] اي: لا يكون فيه علة خفية تقدح في صحته
That, there should be no hidden defect (illah) that undermines its authenticity. The author will discuss this in detail as well.
As we mentioned earlier, the knowledge of defects (ilal) is like an ocean without a shore. We will delve into the details of this, with the permission of Allah.
Therefore, a hadith can be weakened by a hidden defect (illah), even if its apparent form suggests that it is authentic.
6/7 | 117 |
| 9 | [(ان لا يكون شاذا) الشاذ في اللغة: المتفرد، وفي الاصطلاح: ما يخالف فيه الراوي من هو أوثق أو أرجح منه.]
The author will soon provide a detailed explanation of this. Shaadh refers to a situation where a few narrators, who are considered trustworthy (thiqaat), narrate a hadith from a specific Shaykh. Four of them narrate the exact wording in both the chain of narration (sanad) and the content (matn), while one specific narrator (even if he is considered trustworthy) narrates it in a different wording. This narrator makes a mistake by adding or deleting from the matn or the sanad. Therefore, this specific narration, in which the narrator opposes the trustworthy narrators, whether it is a group of narrators or even a single narrator who is considered more reliable, is considered shaadh or opposing. | 119 |
| 10 | The author then proceeds to discuss the next condition. | 122 |
| 11 | No text... | 124 |
| 12 | There can be instances where a narrator faces challenges in maintaining the accuracy of their books or writings, as seen in the case of Muawiyah when narrating from Layth.
Therefore, when it comes to the Dhabt (retentiveness) of one’s books, the first step is to compare one’s writings with those of their Shaykh.
It is essential to protect these writings from deception and distortion, as demonstrated by the fault of Muawiyah.
Furthermore, it is not uncommon for individuals with ill intentions to attend gatherings of Ahadith and request copies of books from the scholars. They may then add fabricated Ahadith to these copies and return them to the unsuspecting Shaykh.
If the Shaykh does not have a strong Dhabt of what they have written or fails to review their handwriting, they may unknowingly narrate these fabricated Ahadith, falsely attributing them to their Shaykh.
This highlights the importance of Dhabt, whether it is in the narrator’s memory, where they memorize what they have learned, or in their written records, where they meticulously document everything they have heard.
It is crucial for the narrator to cross-reference their writings with their Shaykh and ensure that no one has inserted anything into their books.
These two qualities, Adaalah (justice) and Dhabt (retentiveness), are fundamental aspects that a narrator must possess.
Scholars have derived evidence for this from the words of Allah in Surah Al-Baqarah, where it is mentioned, “Choose from among you witnesses who are righteous and steadfast.”
This indicates the requirement of Adaalah and Dhabt in narrators. It is worth noting that even if a narrator is just in their Deen and possesses integrity, they may still face challenges such as forgetfulness or mixing up narrations, especially if they are elderly or visually impaired.
Additionally, the condition of their books, whether they have been burnt or have deteriorated due to age, can also contribute to difficulties in maintaining accuracy.
In conclusion, Adaalah and Dhabt are like two wings for a narrator, and they must possess both qualities.
Narrators with stronger Dhabt are considered to be at higher levels when it comes to evaluating their reliability and trustworthiness. The superiority of the Ulama in the past.
Many of the Ulama in the past would engage in the memorization of the Qur’an and Allah enabled them to do so, in order to protect and preserve the Sunnah.
However, as time passed, people would easily forget due to sins, negligence, or other reasons.
Therefore, these early scholars served as guardians and preservers of the hadith.
As Imam Bukhari stated,
انا احفظ ١٠٠ الف حديث صحيح و٢٠٠ الف حديث غير صحيح
“I have memorized 100,000 authentic hadiths and 200,000 non-authentic hadiths.”
They would meticulously memorize the various chains of 16 narration, even if the content was the same.
Thus, it is crucial to not only master the concept of adalaah (integrity) but also excel in the two types of Dhabt (memorization). | 141 |
| 13 | Dhabt (Retentiveness)
Dhabt (Retentiveness): Dhabt refers to the ability of a narrator to accurately memorize and transmit the knowledge they have acquired from their teacher. This can be in the form of oral transmission or written documentation.
A narrator with strong dhabt ensures that they convey the information exactly as they received it from their teacher. Narrators who are known for their exceptional Dhabt [retentiveness] are considered the highest level of narrators, known as ‘hujjah [narrator serving as evidence]’ or ‘thiqatun hujjah [trustworthy, serving as evidence].’
Examples of such narrators include Zuhri, Ibn Uyaynah, Layth ibn Sad, Malik, and Sa’id ibn Musayyib. Their narrations serve as a benchmark for evaluating the reliability of other narrators. It is important to note that any deficiency in Dhabt [retentiveness] downgrades the level of reliability of a narrator. The highest level of reliability is attributed to alHujjah, followed by narrators of sahih hadith, then narrators of Hasan hadith (who may have made mistakes in the past), and so on.
Narrators with weak Dhabt, whose narrations are fabricated or unreliable, are considered at the lowest level.
By applying these conditions, scholars of hadith can assess the authenticity and reliability of narrations, ensuring that only reliable and accurate information is transmitted.
Two aspects of Dhabt
The author then discusses two different perspectives of Ad-Dhabt [retentiveness]:
الأول: ضبط صدر: وهو ان يثبت ما سمعه - (أي: يحفظه ويعطيه على أتم وجه) - بحيث يتمكن من استمراره متى شاء على الوجه الذي سمعه من شيخه
The first perspective is “Dhabt Sadr” or adjusting and memorizing in one’s chest. This refers to the narrator’s ability to memorize and convey the narration exactly as he heard it from his Shaykh.
He preserves it in his memory and narrates it in the same way he learned it.
والثاني: ضبط كتاب: وهو صيانة كتابة الذي قيد فيه ما سمع من أحاديث واخبار عن شيخ له، او جماعة من شيوخه، من الخطأ بتصحيحه على اصل الشيخ الذي سمع منه، أو مقابلته بأصل معتمد صحيح، وإن يحفظه من ايدي من يدس الأحاديث في كتب غيره
The second perspective is “Dhabt Kitab” or recording in books. This involves safeguarding the written records of the Ahadith and Akhbaar that the narrator heard from his Shaykh or a group of his Shuyookh.
The narrator corrects any errors based on the original teachings of his Shaykh or by comparing it with authentic copies of the book.
This helps protect the narrations from being tampered with or inserted by others.
The author emphasizes the importance of revising and correcting one's book to ensure accuracy and authenticity. If the narrator knows that a specific copy of a book is more authentic, he may refer to it while making revisions. The author also mentions the practice of inserting fabricated or false narrations into the books of narrators, which was prevalent in the past.
Example of deficiency in Dhabt
An example is given of Muawiyyah ibn Salih, the scribe of Layth. Muawiyyah, who is considered trustworthy (saduq) and hasan in hadith, used to write down narrations from Layth.
However, he did not properly revise his book, and someone else would insert fabricated narrations into it. These inserted narrations were then attributed to Muawiyyah himself. As a result, the narrations from Muawiyyah ibn Salih from Layth were rejected due to the presence of these fabricated additions.
This example highlights the importance of thorough revision and scrutiny to ensure the authenticity and reliability of narrations, as well as the rejection of narrations that have been tampered with or contain fabricated elements.
4/7 | 137 |
| 14 | Firstly, the narrator does not commit sins of fisq openly, and he is not known for engaging in shirk or bidah.
Of course, no one is free from sinning, as RasulAllah said,
“حديث لولا انكم تذنبون لبعث الله بكم ثم أتى باقوم يذهبون فيغفر الله لهم”
“If you were not to commit sins, Allah would have replaced you with a people who would sin and seek His forgiveness.”
So, everyone may fall into sin and must repent and return. However, the point here is that this person is not known for openly committing sins in front of people, and their sins between them and Allah are concealed.
Here, we specifically refer to bidah and kufr that people openly display. Bidah can be of two types: mukaffarah bidah, which leads to falling into kufr, and non-mukaffar bidah. So, this is one aspect of Adl that a narrator must possess.
Second aspect of Adl
The second aspect is having good integrity and being free from actions that are disliked in the customs of people, even if they are not necessarily haram in the Shariah.
Customs can vary from one place to another. For example, in some countries, it is disliked or considered inappropriate to eat in public places, as it may create a sense of inequality among people. It is not haram, but it is considered mustaqbah (disliked).
Another example is when some men wear only an underwear shirt in public, even if their awrah is covered. This is considered mustaqbah and mustankar in the Shariah, as it falls under the category of Khawarim al Muruua (actions that are disliked in the customs of people).
The reason why these conditions are made is because they reflect important qualities in the narrators.
Let’s discuss each condition in detail.
The relation of Adl to Haya, and the relation of Haya to Iman
Adl (Justice): Adl refers to the quality of righteousness and piety. It is necessary for a narrator to possess this quality because it reflects their level of haya (modesty).
Deficiencies in haya indicate deficiencies in Iman (faith). As the Prophet ﷺsaid, “Indeed, shyness is from Iman” - (narrated by Abu Hurayra in Sahih Muslim).
Haya is a quality that guides a person to avoid what is morally wrong and to fulfill their obligations.
If a narrator lacks this quality, it indicates a deficiency in their Iman, as Iman can increase or decrease according to the beliefs and actions of an individual.
3/7 | 115 |
| 15 | First Aspect of Adl
When we speak about the quality of Adl, it generally refers to two main aspects | 116 |
| 16 | After this definition, we need to understand the two qualities of Adl and Dhabt and what they entail. We will delve deeper into these qualities before discussing the last two conditions. | 139 |
| 17 | The author then proceeds to explain the next condition: | 1 |
| 18 | No text... | 135 |
