الل َّه عنه أ َن َّ رسول َ الل َّهِ صل َّى الل َّه عل َيهِ وسل َّم دخ ل َ عام ال ْف َتحِ وعل َى رأ ْسِهِال ْمِغف َر ف َل َما نزعه جاءَاق ْتل ُوهرجل ٌ ف َق َال َ إِن َّ ابن خط َلٍ متعل ِّق بِأ َستارِ ال ْك َعب ةِف َق َال َMa<strong>al</strong>ik from Ibn Shihaab from Anas ibn Ma<strong>al</strong>ik that the Messenger ofAllaah entered [Makkah] in the year of the Conquest wearing a helmet.When he removed it, a man came and said that Ibn Khat<strong>al</strong> was clingingto the curtain of the Ka‘bah. He said: “Kill him.” 24Imaam Ma<strong>al</strong>ik was the single narrator of this hadeeth from Ibn Shihaab az-Zuhree and he was from the generation of the students of the Successors.The category of Ghareeb Nisbee may be applied to a hadeeth for a varietyof other reasons.a) A single narrator who is graded Thiqah (reliable)b) A specific single narrator from another specific single narrator. Hadeethscholars say: So-and-so is the sole narrator from so-and-so.c) Single narrations from people of a specific town or region. Hadeethscholars say: The sole narrators of this hadeeth are the people ofMakkah or Syria.d) Narrations by people of a specific area from other people of a specificarea.The most well-known text written on Ghareeb hadeeths is that of Imaam ad-Daaraqutnee c<strong>al</strong>led Gharaa’ib Ma<strong>al</strong>ik.The Fiqh V<strong>al</strong>ue of Hadeeth AahaadWith regard to the use of aahaad as evidence, Aboo Haneefah added thecondition that the narrator’s action should not contradict his narration. On thebasis of this principle, Aboo Haneefah rejected the hadeeth of Aboo Hurayrah inwhich he quoted the Prophet (r) as saying, “If a dog licks one of your dishes,wash it seven times, one of which with clean earth.” 25 Since the requirement ofwashing is norm<strong>al</strong>ly three times, the report is considered weak, including itsattribution to Aboo Hurayrah. 26 On the other hand, the majority of scholars took24 Sahih Al-Bukhaari, vol. 4, p. 176, Chapter 169.25 Sahih Muslim, p. 41, no. 119.26 Aboo Zahrah, <strong>Usool</strong>, p. 85.
the view that discrepancies between the action and the report of a narrator may bedue to forgetfulness or some other unknown factor. Discrepancies of this kind donot, by themselves, provide conclusive evidence to render the report unreliable.Hanafite jurists further require that the subject matter of the aahaad is notsuch as to necessitate the knowledge of a vast number of people. Consequently,they reject the hadeeth that ‘Anyone who touches his privates must makewudoo,’ 27 arguing that if it was authentic; it would have become an establishedpractice among <strong>al</strong>l Muslims, which was not the case. The majority of jurists,however, do not insist on this requirement on the an<strong>al</strong>ysis that people who witnessor observe an incident do not necessarily report it. For example, it is know thatcountless thousands of people saw the Prophet (r) performing Hajj, and yet notmany reported their observations. 28Hanafites <strong>al</strong>so maintain that when a narrator of aahaad is not a jurist(faqeeh), his report is accepted only if it agrees with qiyaas, otherwise qiyaaswould be given priority over aahaad. On the other hand, if he were a jurist, hisreport would be give preference over qiyaas. As a result, Hanafite jurists rejectthe hadeeth of prohibiting musarraat 29 . The Prophet (r) said, “Do not retain milkin the udders of a she-camel or a goat so as to exaggerate its yield. Anyone whobuys such an anim<strong>al</strong> has the choice, for three days after milking it, either to keepit or to return it <strong>al</strong>ong with a saa‘ of dates.” 30 Hanafite jurists regard this hadeethto be contrary to qiyaas on the rule of equ<strong>al</strong>ity between indemnity and loss, as thesaa‘ of dates may not be equ<strong>al</strong> to in v<strong>al</strong>ue to the amount of milk the buyerconsumed. The majority of scholars, including Ma<strong>al</strong>ik, ash-Shaafi’ee, Ibn Hanb<strong>al</strong>,and the students of Aboo Haneefah (Aboo Yoosuf and Zufar), on the other hand,accepted the hadeeth and given it priority over qiyaas.Imaam Ma<strong>al</strong>ik would rely on the aahaad on condition that it did notcontradict the practise of the Madeenites, because he considered the standardpractise of the people of Madeenah to be more representative of the conduct of theProphet (r) than an isolated report of one or two individu<strong>al</strong>s. In his view, theMadeenite practice represented the narration of countless thousands of people27 Mishkat, 1, p. 104, no. 319.28 Hitu, Wajeez, p. 302; Badraan, <strong>Usool</strong>, pp. 97-8.29 An anim<strong>al</strong> whose milk is retained in its udders so as to impress the buyer.30 Sahih Muslim.
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[Usool Al Hadeeth]The Methodology o
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from the Prophet of his actions, sa
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3. LawsOne of the primary duties of
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authentically attributable to the P
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was asked which city will be conque
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Rahmaan, who was at that time the m
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centuries. They also grouped the ha
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Prophet's lifetime, and in the wars
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JAABIR IBN ‘ABDILLAAH. One of the
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2. ‘Ard : Reading by the Students
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Transmission TerminologyThe hadeeth
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EVOLUTION OF THE SANADTeaching the
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the Sahaabah had left off and began
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In this case the Sanad is shorter b
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The Pattern of IsnaadThe usual patt
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Origins of the Isnaad SystemEvery t
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FOUR: ClassificationDue to a variet
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Hadeeth SaheehA hadeeth must meet t
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Saheeh li GhayrihThe hadeeth saheeh
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ecorded by others.5. Authentic hade
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Abee Awfaa wrote to him saying that
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Muhammad ibn Bashshaar informed us
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Ruling on Da‘eef NarrationsSchola
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In this narration, he deleted the c
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called Taghleeq at-Ta‘leeq (Closi
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The jurists (fuqahaa) generally def
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occurs only in Mutayyin’s narrati
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Abu Bakr as-Siddeeq, then to Ali ib
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ف َأ َمسك َها ف َل
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Haakim, Muhammad ibn ‘Abdillaah a
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Thahabee, Muhammad ibn Ahmad ath-.