Usool al Hadith - Forever Islam

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• A hadeeth with only one chain about which some scholars have graded itsaheeh while others have graded it hasan and Imaam at-Tirmithee wasreluctant to give preference to one opinion over the other.Imaam al-Baghawee in his work, Masaabeeh as-Sunnah, classified hadeethsfound in Saheeh al-Bukhaaree and Saheeh Muslim as saheeh, while those foundin the Sunan he classified as hasan. However, the scholars of hadeeth rejected hisclassification because the hadeeths found in the Sunan are a mixture of saheeh(authentic), hasan (sound), da‘eef (weak), and mawdoo‘ (fabricated).TextsThere are no texts in which hasan hadeeths have been specifically compiled.However, hadeeths of that grade can be found in all of the Sunans. In the case ofSunan Abee Daawood, the author expressed that the saheeh and da‘eef and thosenarrations that resemble them are clearly identified. Those without any referenceat all were hasan in his estimation. 17Hadeeth Hasan li GhayrihIf one or more of the narrators belonged to a lower grade (i.e. grades 5 or 6rendering the hadeeth da‘eef), that is, its weakness is due to poor memory of anarrator or narrators and not due to indecent behaviour or lies, and there are otherhadeeths supporting it in form or sense, it would be reclassified as hasan lighayrih.It should again be noted that the overall acceptability of an isnaad is based onits weakest link. Consequently, if all of the narrators were highly reliable (thiqah)and one, anywhere in the chain was classified as a liar (kaththaab), the hadeethwould be classified as fabricated, even if proved authentic by other isnaads.The following is an example of a hasan li ghayrih hadeeth found in Sunan at-Tirmithee:حدث َنا محمد بن بشارٍ‏ حدث َنا يحيى بن سعِيدٍ‏ وعبد الرحمنِ‏ بن مهدِي ومحمد بن جعف َرٍ‏ ق َال ُواحدث َنا شعبة ُ عن عاصِمِ‏ بنِ‏ عبيدِ‏ الل َّهِ‏ ق َال سمِعت عبد الل َّهِ‏ بن عامِرِ‏ بنِ‏ ربِيعة َ عن أ َبِيهِ‏ أ َن َّ امرأ َة ً مِنبنِي ف َزارة َ تزوجت عل َى نعل َينِ‏ ف َق َال َ رسول ُ الل َّهِ‏ صل َّى الل َّه عل َيهِ‏ وسل َّم أ َرضِيتِ‏ مِن نف ْسِكِ‏ ومالِكِ‏بِنعل َينِ‏ ق َال َت نعم ق َال َ ف َأ َجازه17 The Science of Authenticating the Prophet’s Traditions, pp. 50-3.
Muhammad ibn Bashshaar informed us that Yahyaa ibn Sa‘eed and ‘Abdur-Rahmaan ibn Mahdee and Muhammad ibn Ja‘far all said: Shu‘bah informed usfrom ‘Aasim ibn ‘Ubaydillaah who said that he heard ‘Abdullaah ibn ‘Aamir ibnRabee‘ah from his father that a lady from the Fazaarah tribe was married based on[a dowry of] a pair of sandals. The Messenger of Allaah (r) asked: “Are youpleased to [turn over your] self and your wealth for a pair of sandals?” Shereplied: Yes. So he permitted it. 18‘Aasim ibn ‘Ubaydillaah is classified as da‘eef by Yahyaa ibn Mu‘een andAhmad ibn Hambal and munkar by al-Bukhaaree. However, Imaam at-Tirmitheeadded: [There are other narrations] on this topic from ‘Umar, Aboo Hurayrah,Sahl ibn Sa‘d, Aboo Sa‘eed, Anas, ‘Aa’ishah, Jaabir, Aboo Hadrad al-Aslamee.[Thus] ‘Aamir ibn Rabee‘ah’s narration is hasan saheeh.Ruling on the Hadeeth HasanThe hadeeth hasan is valid for establishing Islaamic rulings that should not berejected unless abrogated or superceded by a hadeeth saheeh. In this respect, it isno different from a hadeeth saheeh. The both represent valid instructionsauthentically transmitted from the Messenger of Allaah (r) who must be obeyedwhen he instructs and whose recommendations are better taken when he advises.Hadeeth Da‘eefLinguistically, da‘eef means “weak”, while technically it refers to a narrationbelow the standard of hasan. This is a hadeeth in which any one or more of thefive conditions of Sihhah have not been met. Al-Bayqoonee defined the hadeethhasan in his poetry on ‘Uloom al-Hadeeth in a similar way:وك ُل ُّ ما عن رتبةِ‏ ال ْحسنِ‏ ق َصر *ف َهو الضعِيف وهو أ َق ْسام ك َث ُرWhatever is short of the level of hasan * It is da‘eef and it has numerousbranches.A sample of a da‘eef narration can be found in the following narration collectedby at-Tirmithee:حدث َنا بندار حدث َنا يحيى بن س عِيدٍ‏ وعبد الرحمنِ‏ بن مهدِي وبهز بن أ َسدٍ‏ ق َال ُوا حدث َنا حماد بنسل َمةِ‏ عن حكِيمٍ‏ ال ْأ َث ْرمِ‏ عن أ َبِي تمِيمة َ اله ُجيمِي عن أ َبِي هريرة َ عن النبِي صل َّى الل َّه عل َيهِ‏ وسل َّم18 Sunan at-Tirmithee, Kitaab Nikaah, Baab: Maa jaa fee Muhoor an-Nisaa.
Page 2: [Usool Al Hadeeth]The Methodology o
Page 6 and 7: from the Prophet of his actions, sa
Page 8 and 9: 3. LawsOne of the primary duties of
Page 10 and 11: authentically attributable to the P
Page 12 and 13: was asked which city will be conque
Page 14 and 15: Rahmaan, who was at that time the m
Page 16 and 17: centuries. They also grouped the ha
Page 18 and 19: Prophet's lifetime, and in the wars
Page 20 and 21: JAABIR IBN ‘ABDILLAAH. One of the
Page 22 and 23: 2. ‘Ard : Reading by the Students
Page 24 and 25: Transmission TerminologyThe hadeeth
Page 26 and 27: EVOLUTION OF THE SANADTeaching the
Page 28 and 29: the Sahaabah had left off and began
Page 30 and 31: In this case the Sanad is shorter b
Page 32 and 33: The Pattern of IsnaadThe usual patt
Page 35 and 36: Origins of the Isnaad SystemEvery t
Page 37 and 38: FOUR: ClassificationDue to a variet
Page 39 and 40: Hadeeth SaheehA hadeeth must meet t
Page 41 and 42: Saheeh li GhayrihThe hadeeth saheeh
Page 43 and 44: ecorded by others.5. Authentic hade
Page 45: Abee Awfaa wrote to him saying that
Page 49 and 50: Ruling on Da‘eef NarrationsSchola
Page 51 and 52: In this narration, he deleted the c
Page 53 and 54: called Taghleeq at-Ta‘leeq (Closi
Page 55 and 56: The jurists (fuqahaa) generally def
Page 57 and 58: Caesar’s emissary collected by Ah
Page 59 and 60: Muwatta 42 with the following chain
Page 61 and 62: Saqiyah called him Aboo Wahb al-Asa
Page 63 and 64: Khateeb al-Baghdaadee’s book call
Page 65 and 66: The Mu’annan is a hadeeth in whic
Page 67 and 68: and the household of the Prophet (r
Page 69 and 70: The supporters of each opinion fabr
Page 71 and 72: (Soorah al-Israa, 17: 79) he said t
Page 73 and 74: 7. Inventions for Personal Motives:
Page 75 and 76: Zamakhasharee and ash-Shawkaanee.Li
Page 77 and 78: definitions by other scholars are:1
Page 79 and 80: FIVE: ConflictIn vast number of nar
Page 81 and 82: farewell Hajj as well as on other o
Page 83 and 84: caught) but on the fourth occasion
Page 85 and 86: hadeeth narrations. So much so that
Page 87 and 88: Mulaykah, 14 az-Zuhree 15 and Shu
Page 89 and 90: them in ash-Sha‘bee’s direction
Page 91 and 92: ased on the relative reliability of
Page 93 and 94: Step Four: The eras of the narrator
Page 95 and 96: ) متواتِر بِال ْمعن
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have even claimed Ijmaa‘ (unanimi
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What further explains this Qur’aa
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Bukhaaree - the most correct book a
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3. ‘Abdullaah ibn ‘Umar said:
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of scholars. It is false because it
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This hadeeth was narrated from Anas
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the view that discrepancies between
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EIGHT: LiteratureThe origins of the
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collected hadeeths which were relat
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Ibn Hambal began lecturing on tradi
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students, and also to his sons and
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The final chapter is on Shamaa’il
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On many occasions al-Bukhaaree’s
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Saheeh of Muslim ibn al-Hajjaaj ibn
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have examined 500,000 hadeeths, and
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Islamic world. 43 Sunan Abee Daawoo
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them on account of its isnaad. I he
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Muslim. 56 The book does, however,
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Ad-Daaraqutnee rapidly acquired a s
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men had to be appointed to repeat h
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The Zawaa’id Work of al-Haythamee
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(iv) They had been used as a basis
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the well-known Kitaab al-Ansaab of
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notices of more than 40,000 narrato
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Zaynud-Deen al-‘Iraaqee (725-806/
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forced to leave the city and wander
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the author. But the work could not
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TEN: Women Scholars of HadeethHisto
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daughter of the distinguished juris
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turn lectured to many students, som
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excelled in the art of calligraphy
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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-.
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Usool al Hadith - Forever Islam

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