Category Archives: Hadiith

27 Jul

The Muhaddithuun and the Jurists

The Muhaddithuun (scholars of hadiith) will look at a marfuu hadiith. Then, they will judge if it is truly marfuu or if it is actually mauquuf (only a saying of a Companion).

 

The Muhaddithuun will consider the narrator of the hadiith when he is alone in narrating a hadiith. Does his narration oppose the narration of another who is more trustworthy than him or has better memory?

 

The Muhaddithuun will look see if there is an addition in a hadiith narrated by a narrator while the addition is not present in the same hadiith when narrated by others.

 

The Jurists consider these to be extreme examples of caution.

 

أبو الحسن بن الحصار الأندلسي says this in the following:

 

إن للمحدثين أغراضاً في طريقهم احتاطوا فيها وبالغوا في الاحتياط ، ولا يلزم الفقهاء اتباعهم على ذلك ، كتعليلهم الحديث المرفوع بأنه روي موقوفاً أو مرسلاً ،وكطعنهم في الراوي إذا انفرد بالحديث أو بزيادة فيه أو مخالفته من هو أعدل منه ، أو أحفظ

 


Then, he goes on to claim that for the Jurists a hadiith is authentic if it conforms to Usuul or a Verse of the Book of Allaah. That will lead the jurist to accept the hadiith, act on it, and consider it authentic as long as there is no liar in the chain.

 

 

وقد يعلم الفقيه صحة الحديث بموافقة الأصول ، أو آية من كتاب الله تعالى ، فيحمله ذلك على قبول الحديث ، والعمل به ، واعتقاد صحته ، وإذا لم يكن في سنده كذاب

 


Rather, he says there is nothing wrong with declaring a hadiith authentic without restriction when it conforms to the Book of Allaah and all the Usuul of Islamic legislation as long as there is no liar in the chain.

 

This shows the stark difference in approach between the scholars of hadiith and the Jurists. It also explains why the scholars of hadiith differed in their verdicts from the Jurists.

 

The scholars of hadiith are much more cautious in what they attribute to the Messenger of Allaah (sallallaahu alayhi wa sallam).

 

They are much more cautious in which hadiith they use to derive fiqh from.

 

They Muhaddithuun are on the haqq because even the Rightly Guided Caliphs exercised extreme caution in narrating ahadiith. They narrated very few ahadiith and prevented people from narrating too many ahadiith out of fear of making a mistake.


 

06 Jul

Kadhaba

Kidhb, kadhib (الكذب) verbal nouns of kadhaba (كذب) which is often translated as "lying" is defined according to the Arabs as follows

هو الإخبار عن الشيء على خلاف ما هو عليه، عمدا كان أو سهوا

To give information regarding something which is opposed to what it really is whether done purposely or forgetfully.

Now you understand why the Companions (may Allaah be pleased with them) were so careful when narrating ahadiith and the Four Rightly Guided Caliphs did not narrate too many ahadith….

 

09 Apr

Extremism

Narrated Abu Huraira:

The Prophet (sallallaahu alayhi wa sallam) said, "Religion is very easy and whoever overburdens himself in his religion will not be able to continue in that way. So you should not be extremists, but try to be near to perfection and receive the good tidings that you will be rewarded; and gain strength by worshipping in the mornings, the afternoons, and during the last hours of the nights."

[Sahih al-Bukhaari Hadith No. 39]

 

Being extreme means indulging in optional good deeds to such an extent that one misses deeds which are better.

 

An example is a person who prays all night. Then, he falls asleep and misses the Fajr prayer in congregation. His voluntary worship prevented him from what was better, namely praying the Fajr prayer in congregation.

 

Another example is a person who memorizes the Qur'aan all night. Then, he falls asleep and misses the Fajr prayer. This is haraam.

 

Finally, one should not inquire about matters of the unseen regarding which Islamic legislation requires one has Imaan and does not inquire about their modality.

 

27 Mar

You pray two Rak’ah to greet the masjid even during the Friday sermon

Jabir bin 'Abdullah reported:

Sulaik Ghatafani came on Friday when the Messenger of Allah (sallallaahu alayhi wa sallam) was delivering the sermon. He (Sulaik) sat down. He (the Holy Prophet) said to him: 0 Sulaik I stand and observe two rak'ahs and make them short, and then said: When any one of you comes on Friday, while the Imam delivers the sermon, he should observe two rak'ahs and should make them short.

[Sahih Muslim]

 

 

This hadith is not specific to any one individual as some people try to reinterpret it to defend the position of their Madhhab.

 

 

The correct opinion is that you will pray the two Rak'ah of greeting the masjid even if the kahtiib is in the middle of the sermon.

 

 

This is what the Messenger of Allaah (sallallaahu alayhi wa sallam) ordered. This is what you will follow. This is what any Muslim would follow.

 

 

The hadith does not contradict the hadith that you are supposed to stay silent during the sermon. There is no contradiction. Praying the two Rak'ah for greeting the masjid is excepted from the 'ahadith which tell you to remain quiet and attentive.

 

 

Some have claimed that it is possible that the above hadith is abrogated. This view has been put forth by the Maaliki school of thought. They say an abrogation is possible based on the following hadith:

 

 

Abu al-Zahiriyyah said:

We were in the company of 'Abd Allah bin Busr, the Companion of the Prophet (sallallaahu alayhi wa sallam), on a Friday. A man came and stepped over the people. 'Abd Allah bin Busr said: A man came and stepped over the people while the Prophet (sallallaahu alayhi wa sallam) was giving the sermon on Friday. The Prophet (sallallaahu alayhi wa sallam) said: Sit down, you have annoyed (the people).

[Sunan Abi Dawud]

 

 

They say the man was ordered to sit down. He was not ordered to pray the two Rak'ah. Hence, an abrogation is possible.

 

 

An abrogation cannot be assumed on a mere possibility. You need hard evidence for it. What we have in this instance is concrete evidence that the Messenger of Allaah (sallallaahu alayhi wa sallam) said:

 

"When any one of you comes on Friday, while the Imam delivers the sermon, he should observe two rak'ahs and should make them short"

[Sahih Muslim]

 

The Messenger of Allaah (sallallaahu alayhi wa sallam) gave the order to remain silent during the sermon.

 

He (sallallaahu alayhi wa sallam) gave the order to remain attentive.

 

And it is he (sallallaahu alayhi wa sallam) who said to the man who came and sat down to get up and pray the two Rak'ah to greet the masjid.

 

 

You follow the Messenger of Allaah (sallallaahu alayhi wa sallam).

 

 

You do not try to find out the why and the reasoning behind things or look at man made Usuul and then reject one haidth in favor of another because it opposes your Madhhab.

 

 

You follow every hadith in context.

 

 

You remain silent and attentive for the sermon.

 

You pray the two Rak'ah to greet the masjid when you come in and the khatiib is giving the sermon.

 

This is Islaam. You submit to what Allaah and His Messenger (sallallaahu alayhi wa sallam) say and not the opinions of fallible men.

 

 

It is not for a believer to have any opinion after Allaah and His Messenger (sallallaahu alayhi wa sallam) have decreed a matter.

 

 

It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair. And whoever disobeys Allah and His Messenger has certainly strayed into clear error.

[Qur’aan 33:36]

 

 

This Ummah is a mess because it abandons the ways of the Messenger of Allaah (sallallaahu alayhi wa sallam) for incorrect views of men who themselves would declare themselves free of you if they found out that you rejected an authentic hadith for their incorrect fataawaa.

 

25 Mar

Only keep company with a believer

Abu Sa'eed narrated that the Messenger of Allah(sallallaahu alayhi wa sallam) said:

"Do not keep company with [anyone] except a believer, and do not serve your food except to one with Taqwa."

[Jaami’ al-Tirmidhi Hadith No. 2395]

 

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