such. For example, Habeeb ibn Abee Thaabit who was labelled by Ibn Hibbaanand Ibn Khuzaymah as a mud<strong>al</strong>lis, but a large group of speci<strong>al</strong>ists, among them<strong>al</strong>-Bukhaaree, Ahmad, Ibn Ma‘een, ‘Alee ibn <strong>al</strong>-Madeenee, an-Nasaa’ee, AbooHaatim ar-Raazee, Sufyaan ath-Thawree, classified him “reliable”. Ibn Hajarmistakenly mentioned him in at-Taqreeb as being a frequent mud<strong>al</strong>lis, but in thebeginning of his compendium, Fat’hul-Baaree, he mentioned that Habeeb ibnAbee Thaabit was mis-labelled “weak” based on unacceptable matters.Furthermore, Imaam ath-Thahabee praised him and tot<strong>al</strong>ly ignored the claims oftadlees. 47Some hadeeth scholars held that narrators who practiced any form of tadleeswould be rejected as weak and untrustworthy. Others held that the narrations ofthe mud<strong>al</strong>lis would be considered if openly declared that he heard the narration byusing terms like سمِعت sami‘tu (I heard), and they would be rejected if ambiguousterms like عن ‘ an (from) were used. For example, ath-Thahabee stated that themajority of experts considered Baqiyyah ibn <strong>al</strong>-W<strong>al</strong>eed to be reliable (thiqah) inwhat he heard from reliable narrators. Another example is Ibn Jurayj’s statementregarding himself that whatever he narrated from ‘Ataa he heard. Thus, scholarswould not accept any hadeeth in which Ibn Jurayj did not clearly state he heard it,except narrations from ‘Ataa.The Methods of Identifying Tadlees(1) By the Mud<strong>al</strong>lis reporting his act, if directly questioned as in the case of Ibn‘Uyaynah. For example, Imaam ath-Thahabee mentioned in his work, Meezaan<strong>al</strong>-I‘tida<strong>al</strong>, from Sa<strong>al</strong>ih who related from <strong>al</strong>-Haytham ibn Khaarijah that he said: Itold <strong>al</strong>-W<strong>al</strong>eed ibn Muslim: “You have corrupted the hadeeths of <strong>al</strong>-Awzaa‘ee.”He asked: “How?” I said: “You narrate from <strong>al</strong>-Awzaa‘ee from Naafi‘, from <strong>al</strong>-Awzaa‘ee from az-Zuhree, and from <strong>al</strong>-Awzaa‘ee from Yahyaa ibn Sa‘eed, whileothers put ‘Abdullaah ibn ‘Aamir <strong>al</strong>-Aslamee between <strong>al</strong>-Awzaa‘ee and Naafi‘,and Aboo <strong>al</strong>-Haytham between him and az-Zuhree. So what caused you to dothat?” He replied: “Al-Awzaa‘ee is greater than to narrate from the likes of them.So I said to myself, if <strong>al</strong>-Awzaa‘ee narrated from these weak individu<strong>al</strong>s rejectedhadeeths and I deleted them and made <strong>al</strong>-Awzaa‘ee’s narration from reliablenarrators, <strong>al</strong>-Awzaa‘ee would appear weak and my statement would not beconsidered!”(2) By a statement of one of the contemporary scholars to that effect. E.g. Al-47 Duroos fee Must<strong>al</strong>ah <strong>al</strong>-Hadeeth, p. 23.
Khateeb <strong>al</strong>-Baghdaadee’s book c<strong>al</strong>led at-Tibyaan li-Asmaa <strong>al</strong>-Mud<strong>al</strong>liseen.ii. Murs<strong>al</strong> Khafee (Hidden Gener<strong>al</strong>ization)Technic<strong>al</strong>ly means that someone narrates something he did not hear fromsomeone whom he met or who was his contemporary using terminology implyingthat he heard it from him. The difference between Murs<strong>al</strong> Khafiy and Tadlees as-Sanad is that in the case of Murs<strong>al</strong>, he narrates from someone whom he did notstudy under whereas in Tadlees he narrates from his teacher. E.g.حدث َنا محمد بن الصباحِ أ َنبأ َنا عبد ال ْعزِيزِ بن محمدٍ عن صالِحِ بنِ محمدِ بنِ زائِدة َ عن عمر بنِعبدِ ال ْعزِيزِ عن عق ْبة َ بنِ عامِرٍ ال ْجهنِي ق َال َ ق َال َ رسول ُ الل َّهِ صل َّى الل َّه عل َيهِ وسل َّم رحِم الل َّه حارِسال ْحرسِMuhammad ibn as-Sabbaah informed us [saying:] ‘Abdul-‘Azeez ibn Muhammadinformed us from Sa<strong>al</strong>ih ibn Muhammad ibn Zaa’id from ‘Umar ibn ‘Abdul-‘Azeez from ‘Uqbah ibn ‘Aamir <strong>al</strong>-Juhanee who quoted the Messenger of Allaah(r) as saying, “May Allaah’s mercy be on the watch guard who watched over theother watch guards.” 48‘Umar did not meet ‘Uqbah though he lived in his time according to <strong>al</strong>-Mizzee inhis book <strong>al</strong>-Atraaf.The Methods of RecognitionThis type of Irsa<strong>al</strong> may be identified by any one of the following three factors:(1) The statement of one of the scholars that such and such a narrator never metthe narrator from whom he was narrating or that he never heard anything fromhim.(2) The narrator informing on himself by admitting that he never met or hearddirectly from the narrator from whom he narrated.(3) If the hadeeth comes <strong>al</strong>ong another chain in which people are added between anarrator and the one from whom he was supposed to be narrating.48 Sunan Ibn Majah , Kitaab Jihaad Baab: Fadl <strong>al</strong> Haras wa takbeeer
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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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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-.