Usool al Hadith - Forever Islam

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ق َال َ من أ َتى حائِضا أ َو امرأ َة ً فِي دبرِها أ َو ك َاهِنا ف َق َد ك َف َر بِما أ ُنزِل َ عل َى محمدٍ‏ صل َّى الل َّه عل َيهِ‏وسل َّم ق َال َ أ َبو عِيسى ل َا نعرِف هذ َا ال ْحدِيث َ إِل َّا مِن حدِيثِ‏ حكِيمٍ‏ ال ْأ َث ْرمِ‏ عن أ َبِي تمِيمة َ ال ْهجيمِيعن أ َبِي هريرة َBundaar informed us [saying] Yahyaa ibn Sa‘eed and ‘Abdur-Rahmaan ibnMahdee and Bahz ibn Asad said that Hamaad ibn Salamah informed them fromHakeem al-Athram from Tameemah al-Hujaymee from Aboo Hurayray that theProphet (r) said: “Whoever cohabits with a menstruating woman, or enters awoman from her anus, or goes to a fortuneteller has disbelieved in what wasrevealed to Muhammad (r).” Aboo ‘Eesaa said: We do not know this hadeethexcept from the narration of Hakeem al-Athram from Aboo Tameemah al-Hujaymee from Aboo Hurayrah. 19 Hakeem al-Athram was graded weak by thescholars and Ibn Hajar labeled him layyin in Taqreeb at-Tah’theeb. 20Grades of Da‘eefThe weakness of a hadeeth will vary according the severity of the weakness dueto breaks in the chain or defects in the narrators. As to the weakest chain, it wouldbe the fabricated narrations. Al-Haakim commented in his work, Ma‘rifah ‘Uloomal-Hadeeth, about the weakest narrations attributed to certain Companions,regions and countries. For example, he stated that the weakest narration linked toAboo Bakr as-Siddeeq was that of Ibn Moosaa ad-Daqeeqee from Farqad as-Subkhee from Murrahat-Tayyib from Aboo Bakr. He further stated that theweakest chain linked to the people of Syria was that of Muhammad ibn Qays al-Masloob from ‘Ubaydullaah ibn Zahrah from ‘Alee ibn Yazeed form Qaasimfrom Aboo Umaamah.19 Sunan at-Tirmithee.20 However, there are other narrations of this hadeeth which are authentic. For example:عن أ َبِي هريرة َ ق َال َ ق َال َ رسو ل ُ الل َّهِ‏ : r ((ك َف َر بِما أ ُنزِل َ عل َى محمدٍ))‏ .من أ َتى حائِضا أ َو امرأ َة ً فِي دبرِها أ َو ك َاهِنا ف َصدق َه بِما يق ُول ُ ف َق َدAboo Hurayrah stated that the Messenger of Allaah (r) said: “Whoever cohabits with amenstruating woman, enters a woman from her anus, or goes to a fortune-teller and believed whathe said, has disbelieved in what was revealed to Muhammad.” (Saheeh Sunan Ibn Maajah, vol. 1,p. 198, no. 644 and Sunan Abu Dawud, vol. 3, p. 923, no. 3245). Note that “disbelief” mentionedin this hadeeth refers to an “act of disbelief” and not “disbelief of the heart” which expels the doerfrom Islaam.
Ruling on Da‘eef NarrationsScholars differed regarding the use of hadeeth da‘eef. The majority permitted itsapplication for meritorious deeds not pertaining to theology or legal rulings(halaal and haraam) according to three conditions specified by Ibn Hajar.1. The hadeeth must not be excessively weak, containing liars or fabricators.2. It must be acknowledged as reliable evidence.3. One does not suppose that by its application its strength is established. 21Sufyaan ath-Thawree, ‘Abdur-Rahmaan ibn Mahdee and Ahmad ibn Hambal usedweak narrations. In fact Imaam Ahmad preferred to use weak narrations toQiyaas.The hadeeth da‘eef is also referred to in classical works as al-Khabar al-Mardood (Rejected Narrations). The inauthentic hadeeth is one in which the truthof the report is highly unlikely due to the loss of one or more of the conditions forthe acceptance. Some da‘eef hadeeths may be reclassified due to supportivefactors while others are totally rejected. The inauthentic hadeeth may be furthersubdivided into different subcategories based on which of the five criteria has notbeen met.Causes of Rejection:The factors which cause a hadeeth to be rejected all fall under two main headings:1. A break in the chain of narration or 2. A defect in the narrator himselfI. BREAKS IN THE CHAIN OF NARRATIONThe breaks in the chain of narration can be classified according to appearance intotwo categories: Obvious breaks and Hidden breaks.A. Obvious breaks refers to those isnaads in which a narrator did not come incontact with his teacher due either to the difference in generations, makingit impossible for them to meet, 22 or due to him not ever meeting with theteacher according to records. Because of that the researcher in the area ofnarrators needs to know the biographies of the narrators themselves sincethey contain the dates of birth and death, time period in which they studied,their journeys etc. Hadeeth scholars have coined four names for these21 The Science of Authenticating The Prophet’s Traditions, p. 69.22 I.e. The teacher died before the student was born or when the student was below five years ofage.
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 and 46: Abee Awfaa wrote to him saying that
Page 47: Muhammad ibn Bashshaar informed us
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
Page 97 and 98: 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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