الشيخ
صهيب حسن عبد
الغفار
An Introduction
to the Science of Hadeeth
Shaykh Suhaib Hasan Abdul-Ghaffaar
Lecture
No. 1 - Introduction
General overview
of the Sciences of Hadeeth.
1)
al-Mutoon
(Matn) – The Texts of Ahaadeeth
2)
ash-Shurooh (Sharh)– Explanations of the Ahaadeeth
3)
al-Mustalah – Technical Classifications
of the Hadeeth
4)
at-Takh-reej/ar-Rijaal – Extraction and
Identification of the Sources of Hadeeth;
Identification
and Critical Classification of the Narrators of Hadeeth
(Rijaal).
Preliminary Definitions:
The knowledge
of the principles and rules by which the condition/state of the Isnaad (chain of narrators) and the Matn (Text) may be known, in reference to its
acceptance or rejection.
Its Subject Matter
The Sanad (chain of narrators) and the Matn (Text) as regards its acceptance or rejection.
The distinction
between the hadeeth which are authentic and
those which are weak.
(1)
Linguistically: Something new
(2)
Technically: That which is attributed to the
Prophet – from his words, actions or approvals.
(1)
Linguistically: News/Information
(2)
Technically:
(a)
It is the same as al-Hadeeth
(b)
Something reported from other than the Prophet
(c)
Including that which is reported from the
Prophet or others
(1)
Linguistically: Remains/Remnants of something
(2)
Technically:
(a)
It is the same as al-Hadeeth
(b)
The sayings and actions reported from the Sahaabah and Taabi’een.
(a)
Attributing or ascribing the Hadeeth to the one who said it – by way of a chain or
narrators
(b)
The actual
chain of narrators which extends back to the text; and
this meaning is the same as Sanad.
(1)
Linguistically: The Support/Prop (upon which
something rests)
(2)
Technically: The actual chain of narrators
which extends back to the text.
(1)
Linguistically: Something solid, which is
raised up from the earth.
(2)
Technically: The actual speech/words
which the chain of narrators ends with.
(1)
Linguistically: That which has been
attributed to someone.
(2)
Technically:
(a)
Every book whose narrations are separately
arranged according to the Sahaabee who reported it.
(b)
That hadeeth which is traced back to the Prophet (marfoo’) with an unbroken chain (muttasil)
(c)
It may also refer to the Sanad
(chain).
Al-Musnid
The one who
narrates the hadeeth with its chain of narrators.
Al-Muhaddith
One who is engaged with the
science of hadeeth – Riwaayatan
(classification of the hadeeth and the narrators) and
Diraayatan (the texts of the hadeeth and its explanations) – having knowledge of a great
many texts of hadeeth and narrators.
Al-Haafidh
(a)
The same as al-Muhaddith
(b)
One who is of a higher standard – such that
what he knows at every level of narrators is more than what he does not know.
Al-Haakim
He who has
knowledge comprehending almost all of the ahaadeeth,
whereas only a few might escape him.
Lecture
No. 2
1.
Mustalah is one
of the branches of Uloom al-Hadeeth. The others are:
Al-Mutoon (Texts),
ash-Shurooh (Explanations), at-Takh-reej (Identification of the Sources for a
particular hadeeth), ar-Rijaal
(Identification and grading of the narrators in a chain; Biographies).
2.
Outline of what we will cover in Mustalah
-Relating to the number of
narrators/reporters at each level of the chain
a.
Al-Khabar
al-Mutawaatir (consecutive)
b.
Al-Khabar
al-Aahaad (single, isolated): al-Mash-hoor
(famous), al-Azeez (rare, strong), al-Ghareeb (scarce, strange)
-Relating to the Acceptance
or Rejection of a particular hadeeth
a.
al-Khabar al-Maqbool
(acceptable reports): as-Saheeh (sound, authentic), al-Hasan (good); Saheeh
Li-Ghairi-hi (due to the support
of other narrations), Hasan Li-Ghairi-hi (due to the support of other narrations)
b.
al-Khabar al-Mar-dood
(rejected reports): ad-Da’eef (weak)…
c.
Reasons why a hadeeth
may be rejected: ---A
Break in the chain of narrators: al-Mu’allaq
(hanging, suspended), al-Mursal
(hurried), al-Munqati’ (broken,
cut off), al-Mu’dal (weakened)
Critical
remarks concerning the narrators [Dabt
(accuracy) or ‘Adaalah(character)]:
al-Mawdoo’ (fabricated, forged),
al-Matrook (abandoned), …
Al-Jahaalah bi-l-Raawee (A
narrator whose credibility is not confirmed)
–Relating
to the Source or Authority from whom the Hadeeth is
related
al-Hadeeth al-Qudsee
(reported from Allah), al-Marfoo’ (elevated,
raised up), al-Mawqoof (stopped, suspended), al-Maq-too’ (severed, cut off)
-Other Categories of Hadeeth
which may be Acceptable or Rejected
al-Musnad (supported); al-Muttasil (continuous)
Lecture
No. 3
Authors Introduction
Is the authentic Sunnah
considered as Revelation?
The Sunnah (including
the sayings, actions and approvals of the Prophet) is the second of the two
revealed Fundamental Sources of Islam (along with the Qur'an).
What are the primary parts of a Hadeeth?
Every Hadeeth has two parts:
Matn (text, or words which are
reported) Isnaad (chain of
narrators/reporters through whom the text is transmitted).
Why is the Isnaad
Important?
"The Isnaad is part
of the Deen; had it not been for the Isnaad, whoever wished to would have said whatever he
liked." [Abdullah
ibn al-Mubaarak (d. 181AH)]
Why is there
a need for Verification of the Isnaad?
(a)
Due to omission of a
reporter (link) in the chain (for one reason or another)
(b)
Due to deliberate
fabrication of Ahaadeeth by various sects
which appeared amongst the Muslims, in order to support their deviations.
Acceptance or Rejection
of a Hadeeth based upon its Narrators:
"They would not ask
about the Isnaad.
But, when the fitnah (trouble, turmoil...)
happened, they said: Name to us your men.
So, the narrations of the Ahlus-Sunnah would be accepted,
while those of the Ahlu-l-Bid'ah would not
be accepted. [Muhammad Ibn Seereen (d.
110AH)]
Brief History of Mustalah
al-Hadeeth
The First Stage (Oral
Transmission)
As time passed, more reporters
were involved in each Isnaad, and hence the need
for a more systematic approach to the acceptance or rejection of Hadeeth. This system
or science related to the rules and principles of classification
of Hadeeth is what is known as Mustalah al-Hadeeth.
In the initial stage this information was transmitted by the scholars orally.
The Second Stage
(Scattered Writtings)
Later these rules and principles
were written down
(systematically), but in scattered writings - along with other sciences such as
al-Fiqh, Usool al-Fiqh, Hadeeth... - in such books as ar-Risaalah and al-Umm [Imaam ash-Shaafi'ee (d.204AH)],
the Introduction to Saheeh Muslim [Imaam Muslim ibn al-Hajjaaj
(d.261AH)], and al-Jaami' [Imaam
at-Tirmidhee (279AH)]
The Third Stage
(Independent/Specialized Works)
As time went on and the various sciences
developed - in the 4th Century of the Hijrah
- the
scholars began to author books for each
science independently. One of the first
to author a comprehensive book on the subject of al-Mustalah
was Abu Muhammad al-Hasan ibn Abdur-Rahmaan
ar-Raama-hur-muzee (d.360AH), with his book al-Muhaddith
al-Faasil baina ar-Raawee wa-l-Waa'ee.
Many important books were written
during this stage, including the books of al-Haakim
an-Naisaabooree (d.405H), al-Khateeb
al-Baghdaadee (d.463H), al-Qaadee
'Iyaadh (d.544H), etc. Then, in the 7th
Century of the Hijrah, a book was written which came
to be the standard reference for thousands of scholars and students of Hadeeth until today: Uloom al-Hadeeth (which is
known today as Muqaddimah Ibn Salaah) by Abu
'Amr 'Uthmaan ibn Abdur-Rahmaan ash-Shah-razooree
[known as Ibn Salaah (d.643H)]
Many notable works were produced
later - based upon the Muqaddimah of Ibn Salaah
Including: Taqreeb an-Nawaawee [an-Nawawee (d.676H)]; Tadreeb ar-Raawee [as-Suyootee (d.911H)]; Ikhtisaar Uloom
al-Hadeeth [Ibn Katheer
(d.774)]; at-Taqyeed wa-l-Eedaah [al-'Iraaqee (d.806H)]; an-Nukat ala Kitaab Ibn Salaah [Ibn Hajar al-Asqalaanee (d.852H)];
Mustalah al-Hadeeth
The various book of al-Mustalah primarily deal with the classification of Hadeeth based upon various considerations, including:
Reference to a Particular Authority:
[Marfoo' - Mawqoof -Maqtoo']
Reference to the Links in the Isnaad: [Muttasil, Munqati', Mu'allaq...]
Reference to the number of
reporters in every stage: [Mutawaatir, Aahaad]
Reference to the manner in
which the Hadeeth is reported: ['An, Haddathanaa..]
Reference to the Nature of
the Text or Chain: [Ziyaadah ath-Thiqah, Shaadh, Mudraj]
Reference to the Hidden Defects
in the Text or Chain: [Mu'allal: Maqloob, Mudtarib]
Reference to the Reliability
and Memory of the Reporters: [Saheeh, Hasan, Da'eef...]
Lecture
No. 4
Rijaal al-Hadeeth
'Ilm
ar-Rijaal deals with examination,
inspection and scrutinizing the Biographies of the reporters/narrators
of Hadeeth for authenticating/favorable
remarks (Ta'deel), or disparaging/unfavorable remarks (Jarh) about
the character ('Adaalah) of the narrators and
their accuracy (Dabt) in reporting - in order to determine the reliability
and acceptability of what they have reported from the Prophet.
Examples of such remarks, in
descending order of authentication, are:
Imaam
(leader), Haafiz (preserver) (Saheeh - Authentic)
Thabt - Thiqah (reliable, trustworthy) (Saheeh
- Authentic)
Yukh-tee
(makes mistakes) (Da'eef or Hasan Li-Ghairi-hi -...)
Da'eef (weak) (Da'eef - Weak)
Matrook
(abandoned by the scholars of Hadeeth) (Da'eef Jiddan - Very Weak)
Khadh-dhaab (liar,
used to fabricate ahaadeeth) (Mawdoo' -
Fabricated)
Note: In the case of conflicting remarks –
from the same scholar or from two or more different scholars – all remarks have
to be reviewed carefully with consideration of:
the reason given for the unfavorable remark; the seriousness
of the particular criticism; the authenticity of the chain by which the
critical remarks are transmitted; the eras of the critics whose remarks
conflict; differences in the usage of
the various technical terms by different scholars; the strictness or
leniency of the scholar or scholars whose comments are under consideration…etc.
The scholars have been classified into three general categories
here: Muta’annit, Muta-thabbit (extremely critical, strict) Mu’tadil, Munsif
(balanced, fair) Mutasaahil (lenient,
easy going).
Mawqoof
Linguistically:
Stopped, suspended
Technically:
That which has been ascribed or attributed to the Sahaabah;
it may also be used to refer to those after the Sahaabah,
if restricted by such saying as: Mawqoof az-Zuhree (a saying of Ibn Shihaab az-Zuhree).
Some
types of narrations appear to be mawqoof,
while, in fact, they take the ruling of marfoo’
[raised up to the Prophet].
Maqtoo’
Linguistically:
Severed, cut off
Technically: That which has been ascribed or attributed to the Taabi’een or those who came after them.
Lecture
No. 5
Linguistically: That which has been attributed to
someone.
Technically:
(a)
That hadeeth which is traced back to the
Prophet (marfoo’) with an
unbroken chain (muttasil).
(b)
Every book whose narrations are separately arranged according to the Sahaabee who reported it.
It’s Ruling (Hukm): It could be Saheeh, and it could be Da’eef.
Technically:
The (hadeeth) whose Isnaad is not connected (non-continuous), without
consideration of how or where the break(s) occurs. This
definition includes all types of broken chains. However, many of the
scholars use it to refer specifically to broken chains other than: Mursal (a break at the end), Mu’allaq (a break at the beginning) or Mu’dal (two consecutive missing links) [full
definitions follow].
It’s Ruling (Hukm):
It is Da’eef (weak).
Linguistically: Set free, hurried
Technically: The (hadeeth) whose narrator(s)
is missing – at the end of the Isnaad,
after the Taabi’ee; for example, a Taabi’ee says: ‘Qaala
Rasoolu-llah…’
It’s Ruling (Hukm): There are
three (3) opinions:
(a)
Da’eef Mardood (weak, rejected). This is the opinion of the majority of
scholars or Hadeeth, as well as many of the scholars
of Fiqh (Jurisprudence) and Usool
(Fundamentals of Jurisprudence) - due
ignorance of the status of the missing link who could very well be other
than a Sahaabee (companion).
(b)
Saheeh Hujjah (authentic, proof), with the
condition that the narrator who reports
from the Prophet (at the point of the missing link) is Thiqah
(reliable), and that he is known not to leave out the person he reports from
except that the missing person is Thiqah
(reliable) also. The is the opinion of Abu Haneefah, Maalik, and the more
well known opinion of Ahmad. They say
that it is not possible that a reliable Taabi’ee
would attribute something to the Prophet unless they heard it from a reliable
source.
(c)
Maqbool (acceptable), if supported by other
factors [The opinion of ash-Shaafi’ee ..]
Factors Related to the Narrator (Raawee)
-Whenever he identifies the missing link, it is a
reliable person (thiqah)
-Whenever the Trusted Memorizers
(Huffaadh) of Hadeeth
share with him in reporting a hadeeth, they do not
contradict what he has reported
Factors Related to the Narration (Marwee)
-It should be reported through a different chain
which is connected (musnad)
-It should be reported through a different chain
which is broken (mursal)
-It is in agreement with the saying of a Sahaabee (companion)
-Most of the scholars make a fatwa
(legal ruling) in accordance with its meaning.
It is the ahaadeeth reported from the Companions, which they have not
heard directly from the Prophet nor witnessed – due to their young age, late
acceptance of Islam, or being absent from the Prophet.
It’s Ruling (Hukm): Saheeh
Hujjah (authentic, proof), according to
the majority of scholars – since a Sahaabee
rarely narrates from other than another Sahaabee,
and if they narrated from a Taabi’ee they
would say so clearly; otherwise, the failure to mention the name of the Sahaabee whom he heard from is not
detrimental since all of the Sahaabah are
reliable trustworthy reporters.