Saheefa Usool al Hadeeth – Part 2
“People who reject Hadeeth are those who lack knowledge in Hadeeth”
“If Allaah have not blessed this ummmah with any science except Usool al Hadeeth, then this will be sufficient as a proof for Islaam”
Subhanallaah, these are some of the amazing quotes regarding study of Usool al Hadeeth. Usool al Hadeeth, without a doubt, is a science came to protect this deen. After all they say “No one’s life history has been protected like that of the Prophet (sallalahualayhi wasallaam)” Alhamdulillaah, the credit goes again to Usool al Hadeeth.
In studying this noble science with KIU, I made some notes taking from the classes of Shaykh Shafiq Flynn (Hafidhahullaah). I am posting here in two parts
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Chapter 10: Ilm Jarh wa ta’deel (Criticism and Praise)
“Isnaad is pivotal part of Hadeeth and its discussion comprises every parts of Hadeeth”
A. Definition of Jarh wa ta’deel
a. Jarh means criticism of narrators
b. Ta’deel means validation/praise
c. Jarh wa ta’deel is the science that tests narrators of Isnaad in terms of Adaalah and Dabt
B. Authority from which Science extends
a. Qur’aan 49:6 – Jarh
b. Qur’aan 9:100 – Ta’deel (Validation)
C. Classification Schemes overview:
a. Organization structure which presents various level of Ta’deel and Jarh in terms of strength and weakness
b. Various schemes were developed by Scholars
c. First to identify was Imam Ibn Abi Hatim ar Razi
D. Imam Ibn Abi Hatim ar Razi’s Scheme
a. Level 1: Sahabaah
i. Level that needs no test and all are just and accurate
ii. Doesn’t fall under Jarh wa ta’deel
b. Level 2: Maktab Adaalah
i. Covers rest of People, from Tabieen to so on
ii. Levels of Ta’deel (From strongest to Lowest )
1. Thiqah/Hafidh (Reliable/Memorizer)
2. Sadooq (Honest Person)
3. Shaykh (Authority but his Dabt and Adaalah are little less)
4. Salih
iii. Levels of Jarh (From least weak to worst)
1. Laylal Hadeeth wa yuktab itibaaran
a. Lenient Hadeeth, written and considered
b. Not an authority in and of itself.
c. It could be authoritative with supporting evidence
2. Laysa bil Qawi wa yuktab itibaaran
a. he means the narrator has not attained a level of being strong and firmly established
3. Da’eef al Hadeeth
a. Weak hadeeth which is not written down but considered later on
4. Matrook al Hadeeth
a. Not written and not contemplated
E. Imam Ibn Salah:
a. He was from Iraq and came later
b. He just elaborated the system of Imam Ibn Abi Hatim
F. Al Hafidh adh Dhahabee
a. He was born in Damascus in 673 H
b. He presented different classification system and his level of organization was different
c. Levels of Ta’deel (From Strongest to lowest)
i. Thiqah Hujjah/Thiqah Hafidh/Thiqah Mutqan
ii. Thiqah Sadooq
1. He’s okay and no problems with him.
2. He has skills but lacks mastery of the skills
iii. Mahilluhu as Sadooq/Ja’ed al Hadeeth/Salih al Hadeeth/Shaykh al Hadeeth
1. Mastery is less than previous
d. Observations:
i. He used “Summa” to indicate lower level
ii. He used terminologies of Imam Abi Hatim at different levels
iii. He did fused categories of 3rd and 4th level into one
e. Levels of Jarh (From worst to least weak)
i. Dajjal/Kaththab (Outright liar/fabriactor)
ii. Muttahim bil kathib (accused of fabrication)
iii. Matruk laysa bi Thiqah
1. His hadeeth is gone
iv. Da’eef Jiddah/Munkar al Hadeeth
v. Laysa bi Qawi (not strong)
1. This closest to Ta’deel category
f. Observations:
i. It is much easier to do Ta’deel than Jarh with Imam Dhahabee
ii. Imam Dhahabee uses certain ambiguous terms and we are not clear about it
G. Al Hafidh al Iraqee
a. Born in 735 H in Egypt and died 809 H
b. Memorized Qur’aan in very early age
c. His student was Imam Ibn Hajar al Asqalanee
d. Al Iraqee’s first Ijaaza was given to Ibn Hajar
e. His scheme is closer Imam Dhahabee’s scheme
f. Levels of Ta’deel (From Highest to lowest)
i. Thiqah Thiqah
ii. Thiqah/Mutqan/Alhafidh
iii. Sadooq
iv. Salih al Hadeeth/Hasan al Hadeeth/Shaykh wasat (Mediocre Shaykh)
g. Levels of Jarh (From worst to least weak)
i. Fulan al Kathab
1. Seriously rejected
ii. Fulan
iii. Mardoo al Hadeeth
iv. Fulan Da’eef
v. Fulan feehe makal
1. He could be okay but lack of proficiency surrounding him which causes doubt to accept him
H. Imam Ibn Hajar al Asqalanee
a. Born in Cairo in 773 H
b. Learnt under Imam Iraqee and travelled with him in search of Hadeeth
c. He doesn’t clearly identified Jarh wa ta’deel as others
d. He presents 12 levels which combines both Jarh wa ta’deel (From strong to worst)
CLASS DESCRIPTION TERMINOLOGY
1st The companions of the Prophet (?) Sahaabee/Sahaabeeyyah; Lahu Suhbah
2nd Highly praised narrators due to their impeccable memories Thiqah thiqah; Thiqah Haafith; or Awthaq an-Naas
3rd Generally reliable narrators Thiqah; Mutqin; Thabt or ‘Adl
4th Truthful narrators whose reliability is slightly tainted because of occasional mistakes Sadooq; Laa bas bih or Laysa bihi bas
5th Truthful narrators known to make mistakes due to poor memories, senility, misinterpretations or the like. Also included in this group are those accused of any of the following forms of Bid’ah Tashayyu’, Qadr, Nasb, Irjaa or Tajahhum. Sadooq yukhti; Yahim; Sayyi al-Hifth; Lahu awhaam or Taghayyara bi aakhirah
6th A narrator of only a few hadeeths whose rejected hadeeths are not due to defects found in him. His hadeeths should be checked out Maqbool / Maqboolah
7th One from whom more than one narrator has reported hadeeths but he has not been classified as Thiqah. Mastoor or Majhool al-haal
8th A narrator who has been criticized of being unreliable Da‘eef
9th A narrator from whom only one other narrator has reported hadeeths and he or she is not considered Thiqah. Majool
10th An unreliable narrator in the opinion of all Matrook; Saaqit; Matrooq al-hadeeth or Waahin al-hadeeth
11th One accused of lies Uttuhima bil-kathib
12th One who is classified as a liar or fabricator Kaththaab or Waddaa’
e. As Imam Ibn Hajar came much later, these many levels and focus
I. Al Hafidh as Sahawi
a. Born in Cairo in 831 H
b. Student of Ibn Hajar
c. Levels of Ta’deel
i. Sihatul Mubalaha
ii. Individual in Skills
iii. Repeats the terms
iv. Term is singular
v. Sudooq
vi. Erwi anhoo (from whom he narrates)
vii. 1-4 are authoritative
viii. 5 & 6 written but not Authoritative
d. Levels of Jarh
i. Worst
ii. Kathab
iii. Yusraq al Hadeeth
iv. Mukab
v. Da’eef
vi.
J. All Imam’s agreed on these three points:
a. Hadeeth which is rejected completely
b. Hadeeth rejected but recorded
c. Hadeeth that are recorded and considered as authority in religion
Chapter 11: Treatment of Hadeeth by Fiqhi Schools
A. Wahy
a. Qur’aan
i. contains all Usool ad deen
ii. general maxims
iii. Comprehensive guide
b. Hadeeth
i. Contributes to Qur’aan with explanation of Muhammad Sallaalahualayhiwasallam
ii. Consists two major aspects: Official and mundane
1. One which provides Ahkam (Tashree) and other is part of his daily life
2. Fuqaha and Usooli Scholars are interested in Tashree aspect of Hadeeth
3. Usooli – interested in legal maxims
4. Fuqaha – interested in hadeeth that demonstrates practical implementation of law
c. Hadeeth is authoritative but different in constitution from Qur’aan i.e., miraculous nature,
B. Hanafi Math-hab:
a. Founded by Nu’man ibn Thaabith who born in Kufa
b. It is School of Ar-Rai (Opinion)
c. Imam Abu Haneefa first educated in Aqlaniyaat before Fiqh and Hadeeth
d. In many cases, they prefer Qiyaas, Istishaan over Hadeeth that is not being very strong or suitable for legislative purpose
e. Kufa and Hadeeth
i. Limited availability of Hadeeth in Kufa
ii. Fabrication of Hadeeth
iii. Persians who accepted hadeeth but not very convinced
f. Abu Haneefa’s conditions in accepting Hadeeth:
i. Should be narrated by Jama’ah
1. He doesnot accept Hadeeth Ahad
ii. Hadeeth should be Mashhoor (generally known)
iii. Hadeeth should be used by other Scholars
iv. If one Sahaabah narrates, it should be heard by other Sahaabah’s and they should not have opposed it
C. Maliki Math-hab:
a. Imam Malik ibn Anas was a Madeenite Scholar
b. It is School of Ahlul Hadeeth
c. He’s from centre of Hadeeth learning
d. Hadeeth and Madeenah:
i. Freely available
ii. High number of Scholars
e. Silent Hadeeth: Amal Ahlul Madeenah
i. Inhabitants of Madeenah are inhabitant’s of Prophet’s city and they modeled their life according to Prophet’s conduct
ii. He used Amal-e-Madeenah over Ahad Hadeeth at times
D. Shafi’ee Math-hab:
a. He combined Ra’i and Ahlul Hadeeth
b. Close student of Imam Malik
c. He is first to use the term Qiyaas itself
E. Qiyaas:
a. Definition
i. Linguistic: Value something
ii. Technical: Attaching hukm to the situation which is not textually recorded
iii. Example: Drugs haram because it is something like Alcohol
b. Conditions:
i. Asl: there should be textual reference to Qur’aan or sunnah or Ijma
ii. Far: It must be a new situation
iii. Illaa: follows the same line of reasoning of the original hukm
iv. There must be hukm like halal, haram for the Asl
c. Criticism:
i. We are applying our own reason and logic
ii. Response:
1. If our qiyaas is not made on Qur’aan and Sunnah, then argument is valid
2. We are working within the framework of Qur’aan and Sunnah
3. Process of Qiyaas will make subtle haram more apparent. It is not creation of Hukm rather systematic tool to make subtleties clear
d. Hadeeth played a important role in ruling based on Qiyaas
Various approach in using Ahad and Mursal Hadeeth
A. Ahad Hadeeth
a. Sahaabahs unanimously agreed to its usage
b. Examples from Major Sahaabah’s
i. Abu Bakr:
1. “Prophets should be buried where they died”
2. Report of Mugheera was used to rule that grand mother’s share is 1/6th of inheritance. He asked who can support Mugheera’s statement? Muhammad ibn maslama given a witness
ii. Umar ibn al Khattab:
1. Taking Jizya from Majus based on hadeeth narrated by Abdur Rahman ibn Auf that they should be treated as like Ahlul Kitab
2. Aboo moosa al Asharee leaving Umar’s home after knocking three times. Umar asking Aboo Moosa should find someone to support this else he will be dealt. Abu Saeed Sudan witnessed
iii. Uthman: Widow to continue her iddah though her husband was deceased
iv. Hadeeth of Aisha on Ghusl for two private part touching each other even without ejaculation
B. Exceptions where Ahad rejected
a. Narrator is not a Thiqa
i. Umar rejecting Fatima bint Qays case because he did not trust her
b. Hadeeth is against stronger evidence
i. Aisha rejected the Ahad hadeeth from Ibn Umar hadeeth on wailing that it will affect the dead on the account that no one will carry sin of other person
C. Imam Shaafi’ee’s response
a. For the argument, Qur’aan says witness as one male and two females. He responded principle is to take witness if they don’t have any mistakes
b. Prophet asked us to memorize, preach the Hadeeth
c. During time of Prophet, Sahaabah’s shared Ahad hadeeth and the Prophet was silent (eg.: Changing of Kabah)
d. Prophet sending 12 messengers to 12 kings (Ahad)
e. Sahaabah’s enacted upon hadeeth which were singular
D. Treatment of Ahad hadeeth by various Schools
a. Hanafi – Stringent
i. Rawi should not contradict the reliable reports (eg. Abu Hurayrah washing 3 times for najis of dog when the known position is 7 times with one time being with dirt)
ii. It should not be about serious matter as those will be narrated by tawattur due to needs
b. Maliki:
i. It should not contradict Amal-e-Madeenah
c. Shafi’ee:
i. Narrator should be Thiqa
ii. He should be aware of what he is narrating (Lafdh)
iii. It should have precession – Dabt
iv. Should not contradict to other authentic Hadeeth
d. Hanbali
i. They have no conditions except it should be authentic
E. Mursal
a. Tabi’ee narrates directly from Prophet omitting sahabee who is intermediary between tabi’ee and prophet ie without sahabee name
b. Mursal of Sahaabah will be accepted – Jamhoor opinion
c. Shafi’ee:
i. It should be from Senior Tabiee
ii. Supported by hadeeth which is Musnad
iii. Mursal should be accepted by other Scholars
iv. Mursal can be strengthened by people of Knowledge
d. Hukm: accepted as an authority but still remains as a weaker authority compared with Ahaadi hadeeth which are musnad i.e., hadeeth of complete chain of narrators.
Chapter 12: Ilm Naasikh wal Mansookhi (Abrogation and Abrogated in Hadeeth)
A. Definition of Naskh:
a. Linguistic Meaning:
i. Remove/get away (22:52)
ii. To Transfer/Copy (45:29)
b. Technical Meaning:
i. It is to remove legal injunction by legal evidence that comes later (after the original Hukm)
ii. Exceptions:
1. It is not merely any legal text rather Hukm
2. It is not Takhsees (Specification)
3. One who can abrogate is Allaah and not anyone
iii. Example:
1. Abrogation of Hadeeth recording in writing after fear is removed that Qur’aan will mix with the hadeeth
B. Condition of Abrogating text:
a. Abrogating evidence should be kitab shar’ee (Evidence from Qur’aan and Sunnah) and not Qiyaas
b. Abrogation must be by text of equal strength
i. Qur’aan abrogated by Qur’aan
ii. Hadeeth Mutawattir can be abrogated by Mutawattir and not ahaad hadeeth
c. It should take place after the original text
d. What is being lifted should be legal injunction
e. Legal injunction should be practical injunction and cannot be legal maxims or matters of Aqeedah
f. Abrogated Hukm should not be a permanent hukm or temporary hukm
g. There must be apparent contradiction between Naasikh and Mansookh
C. Something that sounds like Naskh but not:
a. Takhsees
S.No Takshees Naskh
1 Takhsees specifies some part of earlier hukm Naskh completely abrogates earlier text
2 Takshsees can take place by Daleel Aql (logical evidence) Naskh take place by Naql
3 Takhsees not necessarily need to be a later Hukm Naskh must be a later Hukm
4 Takhsees gives explanation of earlier text Naskh does away with the earlier text
b. Taqyeed (Restriction)
i. No conflict with original text
ii. Can happen initial or later
iii. It will not do away with original Hukm rather just restricts
c. Bad’aa
i. Making something apparent (39:47)
ii. New opinion is presented when there is no initial idea (12:35 – knowledge of something which was not once there)
iii. It is known according to circumstance
iv. It is to do away with the text
v. Bad’aa comes from created being whereas Naskh comes from Allaah alone as it undermines Allaah of perfect Knowledge
D. Manifestation in Hadeeth Science
a. Mutawattir abrogated by Mutawattir
b. Mutawattir abrogated by Ahad
c. Ahad abrogated by Ahad
i. Exists mainly here
d. Ahad abrogated by Mutawattir
E. Ways to identify Naskh in Hadeeth
a. Explicit mention of Prophet
i. “I forbade you to visit graves and now you can visit now…”
b. Indication by Sahaabah
i. Explicit
1. Jabir said “last of deeds of Prophet whether to take wudoo from water changed by…”
ii. Fails to explain which text is Naskh
1. Opinion 1: Sahaabah may be practicing Ijtihaad and not an authority by itself
2. Opinion 2: Naskh happens only Naql so Sahaabah cannot make their own Naskh
3. Opinion 3: It is acceptable when there is some supporting evidence that conflicts with the Mansookh
Chapter 13: Ilm at-Ta’aarud waTarjeeh (Conflict and Preference)
A. Declaration: Two sound hadeeth will not contradict each other as both are from Allaah
B. T’a’aarud or Alman’aa (Prevention/conflict)
a. Muhadeeth call it as Mukhtaliful Hadeeth
b. Defintion:
i. Linguistic Meaning: Stems from the word “Ikhtilaaf” which means disagreement (6:141)
ii. Technical Meaning:
1. Two prophetic hadeeth that conflict in a way that prohibits each of others implication and meaning
2. They are not Maqtu or Mursal
c. Number of terminologies developed in this science
d. Mukhtalaf will happen only in authentic reports (Saheeh, hasan, ahad, Musnad)
C. Two kinds of Conflict
D. Ways to resolve Conflict:
a. Jam (Combining two conflicting hadeeth)
b. Tarjeeh (Preferring one hadeeth over another)
b. Naskh (One hadeeth would have abrogated another)
E. Usage of Mukhtaliful Hadeeth
a. Ibn Hajar used to mean only for Jam
b. Imam Shafi’ee does not include Naskh
F. Mushkalul Hadeeth (Confusion in Hadeeth)
Happens in sound texts
S.No. Mukhtalif al Hadeeth Mushkalul Hadeeth
1 “Ikhtilaaf” means contradiction “Ishkaal” means confusion
2 Only conflict It could include Mukhtalif and may also contradict the Qur’aan
3 Meaning will be clear absurdity in the language due to use of Majaz (metaphor) and others
4 we go for 3 ways to resolve other evidences are sorted out to explain the intention of the statement
G. Qualities of Taa’rud
a. Tadaad : opposite
b. Authority: Of same authority
H. Ta’aarud al Haqeeqe (Real conflict) doesn’t take place in Qur’aan & Sunnah (Jamhoor)
a. Sunnah is nothing but Wahy (53:3,4 | 21:45)
b. If it is from other than Allaah, you would have found contradictions (4:72)
c. Takleef: Man cannot do two opposite orders at the same time
d. It implies ignorance of Allaah. Subhanallaah
e. Why do we have Naskh and Tarjeeh? These Tools indicate that real conflict will never take place
I. Reasons why conflict appears: (Imam Shafi’ee)
a. Regarding Narrator:
i. Lack of Memorization: Narrator asks question to Prophet but he memorize answer alone. (eg.: Hadeeth of Ubaadah ibn Samit. Prohibited sale of something for its value)
ii. Question of Adaa: How narrator delivers hadeeth (Hadeeth on engagement. Engage somebody already engaged and about permission)
b. Ignorance of Language and its usages
i. Knowledge of Aam and Khaas is important
ii. Eg.: “From a Muslim, his fellow Muslim’s honor and blood are protected.” It seems conflicting with the hadeeth “Neighbour is not permitted to stop his neighbour to plant trees in his property” First one is general and second one is specific
iii. Eg.: “Whoever changes religion, person should be put to death”. In another hadeeth, Prophet prohibited killing of women. Here it is Tahsees (Particularization)
c. Ignorance of Naskh
d. Ignorance about changes in circumstances and environment
J. How to deal with Ta’aarud? (Order of Approach)
a. Jamhoor (All Madh-hab and portion of Ahnaf)
i. Jam
ii. Tarjeeh
iii. Naskh
iv. Tawaquf (Stop and leave it as they are)
v. Choose one over another – Dangerous as it may imply naskh by us
vi. Al Baraa al Asliyah (Going to permission first: Origin of everything is permissible) – Dangerous as we may make something haram as halal
b. Hanafee
i. Naskh
ii. Tarjeeh
iii. At Tasakut (Leave both of the hadeeth rather search for other hadeeth)
1. In terms of tawaquf, we stop and don’t search for other text
iv. Search for Asl
v. Jam (Combination of various hadeeth)
1. Strange: Jam helps in respecting both authorities so this should be the preference
2. Hanfee claim Sahaabahs engaged in Tarjeeh first before others
K. Conclusions:
a. These conflicts are apparent and not real.
b. Apparent conflict appears mostly due to lack of skill
Chapter 14: Tarjeeh Discourse (Ways of Preference)
A. Definition:
a. Linguistic: Preference, weightier
b. Technical:
i. Explanation of the Mujtahid of the extra strength in one of the zanee evidences that are contradicting each other which he tried to combine
ii. Mujtahid:
1. Consideration of the necessary information ( Aware of sciences of hadeeth, jarh wa ta’deel, Fiqh, usool and so on)
2. its acceptability
3. the correct method of investigation is observed
4. the conclusions are authoritative by virtue of his/her observation of the necessary procedures
5. Searching for potentiality of hadeeth
iii. Ta’aarud Daahir:
1. Apparent contradiction
2. Happens in Ahad text
iv. Objective of Murajih is not to make ruling rather try to benefit from it
B. Three components of Tarjeeh
a. Number of different ways to do Tarjeeh which goes back to the Scholar involved. The below three components broadly covers all
i. Respect to Isnaad
ii. Respect to Matn
iii. Respect to External evidence
C. Conditions related to performing Tarjeeh
a. Person should be a Mujtahid
b. Text shouldn’t be Qatee rather it should be Zanee
i. Saheeh not with Da’eef
ii. Muttasil not with athar
c. There shouldn’t be possibility to combine both reports
d. There shouldn’t be Naskh
e. It shouldn’t be Mutawattir hadeeth
D. Hukm regarding Tarjeeh
a. Jamhoor: It is incumbent (wajib) upon us to act upon preferred hadeeth (Tarjeeh) over weaker hadeeth (Da’eef)
i. Practice of the companions
ii. When Mu’adh was sent to Yemen, he was asked several questions by the Prophet on how he would judge. Mu’adh said : Qur’aan is first recourse, then hadeeth, then Ijtihaad
iii. Fasting in the state of impurity (wet dream) of the Prophet was preferred by Sahaabahs over hadeeth which prohibits fasting in the state of janaba, narrated by Abu Hurayrah.
E. Tarjeeh in Isnaad
a. According to Rawi
i. Rawi’s whose Adaalah was agreed upon over whose adaalah was not agreed upon
ii. Rawi who was praised high over the less acknowledgment of Mastery
iii. Whoever is better in memory (Ahfaf) over the one who recorded in written documents
iv. Rawi who is knowledgeable in Fiqh over who has lesser understanding of Fiqh
v. Person who is concerned in the Hadeeth over who is not directly involved in the hadeeth
vi. Person who directly heard the hadeeth and narrated it over just heard from others or in public
vii. Person who is older preferred over youger person on the assumption younger one doesn’t have exposure, maturity as that of the older one
viii. Person whose name has no confusion (kalam) over person whose name has some confusion
ix. Person who is popularly known for his Thiqah and Adaalah over the one who is not popularly known but he is Thiqah and Adaalah
x. Whoever indeed studied from circles of Muhadithoon over who have not studied from the circles
xi. Geographical closeness to the Prophet
b. Isnaad according to Strength
i. Mutawattir preferred over Ahad
ii. Mashhoor over Ahad/Ghareeb
1. Hanafi disagree with this conditions as truth can be with one single person
iii. Muttasil over Mursal
iv. Unanimous agreement (Maqfu) over where some dispute taken place
v. Saheehayn (Bukharee and Mulim) over others
vi. Sanad al Alee (less tabaqat) over Sanad an Nazil (more tabaqat)
vii. Isnaad Hijaazi (from Arabia) over Isnaad Shaami (from Iraq)
F. Tarjeeh according to text of Hadeeth
a. Language of the text
i. Verbally communicated is preferred over that is communicated in meaning
ii. What has been unanimously agreed upon about its wording
iii. One which is free from I’tiraab (confusion) over that has some I’tiraab
iv. Explicit address over implicit one
v. Hadeeth which doesn’t have illa
vi. Hadeeth which gives us reason over one doesn’t give us reason
vii. Qawli (direct speech) over Fe’l (Actions)
viii. Qawli over Taqreer (approval)
ix. Fe’l over Taqreer (approval)
b. Meaning/implication of the text
i. Mahfoom Muwafaka (wording that means directly) over Mahfoom Mukhalafa (exclusions)
ii. Whatever intends clear meaning over which lacks this quality
c. Hukm of the text
i. Whatever is affirming is preferred over the hukm which negates
ii. Whatever is lighter in burden is preferred over the hukm which is easier in the burden
iii. Whatever does away with Al Baraa al Asliyah (everyone is innocent unless proven guilty )
iv. Prohibition over order (Nahy is to prevent any harm whereas order is to do something good)
v. Hukm of Haram over Ibaaha (permissible). Orgin of everything over permissibility
G. Tarjeeh in External Evidences
a. Supports meaning
b. Similar chains
c. Don’t support the meaning in addition to the practice of Madeenah
d. Whatever suits people of the time and Historical Scheme
Chapter 15: Takhreej al Hadeeth (FIR of Hadeeth)
A. Definition:
a. Way of attaching hadeeth to particular book, or to its narrator among Imam along with its authenticity, strength and Hukm
b. Eg.: So and so Hadeeth is in Bukharee volume 1 Book 1 and Hadeeth 1
B. Practical Benefit:
Help us in knowing the:
a. Source
b. Authenticity
c. Strength
d. Hukm of the Hadeeth
e. Precise Location of the hadeeth
C. Importance:
a. Every Islaamic student should be aware of.
b. It shows his level of Scholarship
D. Three Main form of Sources (pertaining to Takhreej)
a. Original Sources
1. Bukharee, Muslim, Kutub Sittah and so on which present hadeeth with sanad
b. Close to Original Sources
1. It also presents to Isnaad
2. It refers to Original sources
c. Non Original Sources
1. No complete Isnaad
2. Reference to books
E. Requirements to understand Takhreej:
a. Researcher must have some understanding of Arabic Language
b. Fair acquaintance with Hadeeth itself
F. Benefits of Hadeeth Takhreej
a. Gives you similar Hadeeth (more than one source)
b. Discussion about Ta’aarud at Tarjeeh
c. Status of Hadeeth
d. To understand conflicting reports
e. Knowing Tadlees
f. Various texts of Mutun (asbab an nuzool, ahkam, usooli aspect and so on)
g. Retrieval system of Hadeeth
G. Books of Takhreej
a. Musannafat – chapter arrangement
b. Musnad – Narrators Organization
c. Sihah – Authentic Hadeeth organization
d. Sunan – Fiqhee Organization
e. Mustadrikat – Very helpful in Takhreej. Presents same hadeeth with its own Isnaad and others
f. Mustakhrijaat – Books for Takhreej.
1. Imam Daaraqutnee – First person
i. He says “my shaykh mentioned this hadeeth and this hadeeth is in so an so sunan
2. Isnaad was still sought in earlier books
3. These days Isnaad is not presented anymore rather they are attaching the hadeeth to the book
4. Why the shift in approach of Takhreej?
i. Hadeeth were well documented
ii. Lack of Scholars
iii. Availability of Hadeeth
iv. Not belittling the credibility of earlier Scholars
H. Retrieval Process:
i. Searching for particular word in the hadeeth (Language)
1. Ghareeb al Hadeeth
i. gives hadeeth according to strange words
2. Mu’jam al Mufaharass
i. Alphabetical index dictionary of hadeeth terms
iii. Compiled by the Orientalist, Ant Gen Wensink along with Muhammad Faad al Bakhee
iv. It consists 8 books
i. Kutub sittah
ii. Muwatta
iii. Musnad Ahmad
iv. Sunan of Daarimee
v. For each “word”, this book gives various hadeeth and its chain
vi. Tree of various chain gives thorough knowledge of the Hadeeth
vii. Saves your time
ii. Beginning of the Text (Matn)
1. Knowledge of the beginning of the text is required
2. Jaami as Sagheer of Imam Suyootee
i. Egyptian
ii. Died 911 H
iii. He managed to combine all of the existing collection
iv. This book is major window to various books
v. Criticism: Lacks lot of profound critic
vi. His objective is to collect, categorize and systemize
vii. Collected from more than 80 books
viii. Contains 46,624 hadeeth
ix. Divided into two main categories
i. Fe’liyah
ii. Qawliyah
iii. Not completely Qawliyah may contain taqreer and everything
x. Weakness: way it is arranged. Not easy system
i. Hadeeth
ii. Shahidh hadeeth (witness)
iii. Supporting evidences
iv. Relationship (related meanings)
xi. Hukm arrangement
i. Sihah hadeeth first [Saheeh Books]
ii. Contains Saheeh, Hasan, Da’eef Hadeeth [Like Tirimithee and so on]
iii. Weak Hadeeth [Thareek Baghdad and so on]
iii. Searching by Narrators
1. Musnad Ahmad
i. Arranged in name of Sahabee or Tabiee
ii. Not in Alphabetical order
iii. Not in arrangement of Senior Sahabaahs to later Sahaabahs
2. Ma’ajim as Sahabah
i. Sahaabah’s names in Alphabetical order
3. Atraf:
i. Top Rawi and then presents parts of hadeeth
ii. Atraf of Ibn Masud ad Damashqee
4. Fiqh classification
5. Muwatta Imam Malik
6. In which book and in which chapter, this fiqhee hadeeth is
iv. Character of the Hadeeth
1. Mu’allal, Mutawattir and so on
2. Difficult form
v. Random Retrieval
1. Internet
2. Beware some site may be dubious
3. Not reliable
I. Three forms of presenting Takhreej
a. Concise way: Author of the Book, name of the book, chapter of the book, number (eg.: Imam Bukharee)
b. Middle way: all the above, various chains, different text according to Isnaad. Any point of reference to particular way
c. Thorough way:
i. Sources in chronological order
ii. What chain is Aalee and what chain is Naazil
iii. Other above details
Chapter 16: Life of Great Hadeeth Scholars
A. Imam Al Bukharee
1. Name: Muhammad ibn Ismaael ibn Ibraheem ibn Mugheerah ibn Bardazee
2. Born in 194 H in Bukhara
3. Early Life:
a. His father Ismaeel:
i. He was scholar in his own right.
ii. Ismael met Imam Malik in Hajj
iii. He was known as Thiqaah.
iv. Passed away when Imam Bukharee was a kid leaving books and some wealth
b. From very young age, he possessed quality of memory and genius
c. He was very critical in accepting hadeeth from the young age
d. He performed Hajj in 215H with his mother and brother Ahmad
4. First Book:
a. Imam Bukharee composed his Thareek in Nabawi. His Thareek is not like history rather hadeeth book which has hadeeth related to History
5. Knowledge Transmission:
a. He was a Rahal (traveller) to ascertain hadeeth.
b. He become Network of hadeeth between various hadeeth scholars all around the World
c. He took hadeeth from 1080 people.
d. He memorized no hadeeth without Isnaad
e. Imam Bukharee was three generations away from the Prophet (Atba atba tabi’een)
6. His teachers:
a. Alee ibn al Madanee (161 -264H) – He likened Imam Bukharee to himself
b. Ahmad ibn Handbal
c. Yahya ibn Mu’in
d. Ishaq ibn Raghawayah
7. Adab Consciousness:
a. He was a pious person
b. He was very cautious to not to perform any act which cause Shubuhath whether it remains halal or Mubah
8. Challenges
a. He was not free from envy of others
b. Muhammad ibn yahya ibn Duhlee in Naisapur
i. Students preferred Bukharee to learn than him so this made him envious
c. Governor, Khaliq ibn Ahmad ad Duhlee
i. He requested Imam Bukharee to come to his place to reach the hadeeth
ii. Imam Bukharee replied “Knowledge is taken and not given”
iii. Governor requested for private audience for his children
iv. Imam Bukharee replied “I dont want to limit knowledge”
v. Governor got agitated. He and Yahya ad Duhalee created controversy in his name “Khalq al Qur’aan”
vi. Imam Bukharee replied “Qur’aan is word of Allaah and asking question in this area is Bid’ah”
9. Compilation of Sahih Bukharee:
a. Ishaq ibn Raghaway made a casual statement to compile only a Saheeh hadeeth.
b. Saheeh contains moe than 6400 hadeeth
c. He taken 16 years to compile his Saheeh
d. Before recording any hadeeth, he would make wudoo and pray and then write down
e. Original name “Jaami as Saheeh”
i. Containing Saheeh hadeeth (no hasan or Da’ef or anything)
ii. Musnad Hadeeth (not to Sahabee or Tabi’ee)
iii. Taa wal Muasarah
f. His compilation set a new paradox in hadeeth field focusing on Saheeh hadeeth
g. He benefited from earlier works like Muwatta
h. Some of hadeeth isnaad are Muallaqat
B. Imam Muslim
1. Abul Hussain ibn Hallaaj al Muslim an Naysaburee (203 to 261 AH)
2. Contemporary, student, colleague of Imam Bukharee
3. His Book: Jaami as Saheeh
4. Contents: Only Authentic Hadeeth
5. Muslim’s conditions:
i. Ananah form of Tahammum is used which is mainly used by Mudalliseen
ii. It is not for required the levels of narrators should have met rather it is fine if they are contemporaries (Mu’asara). Here Imam Bukharee differs
6. Mulazama (long audience with Shaykh) is from
i. Imam Bukharee – 1st and 2nd Level
ii. Imam Muslim – 1st and predominantly 2nd and 3rd
7. In his preface, he mentioned his process of selection of Hadeeth
8. Highly educated in Illal Hadeeth (subtle blemish)
9. Arranged in Fiqhee order
10. Sahih Muslim helps in identifying a strong hadeeth as it combines various other isnaads
11. Mut’abat and Shawahidh Hadeeth are there in Sahih Muslim. These weak hadeeth are made strong with supporting evidences
12. Origin of this approach can be traced back to Risalah of Imam Shafi’ee. He discusses about this in his Mursal discussion
B. Imam Abu Dawood
1. Name: Abu Dawood ibn Sulaiman ibn Ash’ath ibn Amrul ash’ath as Sijjastanee (202 – 275 AH)
2. Teachers:
i. Ahmad ibn Hanbal
ii. Yahya ibn Mu’in (teachers of Imam Bukharee)
3. Testimony: Ibrahim al Harbi said “Hadeeth is elastic in hands of Abu Dawood like metal in the hands of Prophet Dawood”
4. His Book: Sunan al Kubra
5. Sunan contains
i. Musnad and Muttasil – 4008
ii. Mursal -600
iii. Total Hadeeth – 5274
6. Ahkam al Hadeeth
i. Hadeeth compiled on Fiqhee aspect
ii. Abu Yusuf compiled a book on Ahkam al Hadeeth
iii. Abi Dawood’s book contains Ahkam al Hadeeth and overshadowed Abu Yusuf’s compilation
iv. He follows organization like of Muwatta
7. He introduces category of Saleh hadeeth which is equivalent to Hasan Da’eef. Major part of his book is of this hadeeth
8. Criticism: He accepted lot of Mursal Hadeeth
9. His sub headings indicate his vast knowledge of Fiqh. In the category of Etiquette, he mentions 108 sub heading
10. Hadeeth of Fe’liyah, Qawliyah, Taqreer are in Abu Dawood
C. Imam An Nasaee
1. Name: Abu Abdur rahman Ahmad ibn Shuvayb an Nasa’ee (215 -303 AH)
2. He met Shaykh Harith al Maskhin but he never allows anyone who is wearing wearing quba to attend his as he thinks them to be from authority. So Shaykh Harith denied class for Nasa’ee who is wearing Quba
3. So Imam an Nasa’ee records his hadeeth stating “heard at the doors of al Haarith”
4. Sunan al Kubra is his book which has different topics
5. Another Book Al Mujtaba -” The chosen” which contains hadeeth on Ahkam. It is now known as Sunan an Nasaee
6. He does lot of repetition
7. Lot of hadeeth found in Nasa’ee is in Shaheehayn
D. Imam Tirimidhee
1. Aboo Eesa Muhammaad ibnEeasa ibn Saura at Tirimidhee (209 -279 AH)
2. Teachers:
a. Ishaaq ibn Raghaway
b. Studied under teachers of Imam Bukharee and Muslim
3. Introduced new category: Hasan
4. Scholar of Illal hadeeth
5. He’s able to navigate between Saheeh and Da’eef
6. Book: Jaami at Tirimidhee
7. He presents usool al Fiqh, Usool al Hadeeth in his work
8. He had different ranges of Hasan
9. He mentioned reason for rejecting the Hadeeth
10. One would be able to narrate hadeeth with strong memory but deteriorates after time; hadeeth will be taken when they are strong. We wont rule all their Hadeeth outright
11. He categorized hadeeth in Thematic approach
E. Imam Ibn Hajar al Asqalani
1. Early Life of Imam Ibn Hajar asqalani
a. Ahmad ibn Ali Muhammaad ibn Ali ibn Muhammad ibn Ahmad Shihabudeen Asqalanee
b. Born in 27 Shabban 773H
c. Name Ibn Hajar has number of theories
i. Particular tribe
ii. This tribe is being Yemen
iii. Testimony of Ibn Hajar: It is name given to one of the ancestors and he doesn’t know to whom it was given
d. Egyptian and lived in Cairo
2. Education:
a. Lived after the time of Salahudeen al Ayoobee and under the reign of Malmuks
b. Under this reign, Scholarship flourished
c. He came from the family of Merchants
d. His father passed away when he was less than four and brought up in the guardianship of Zaqiudeen and then under Ibn Khattan who is a Scholar by himself
e. He travelled to Makkah for Hajj (785 AH) and he spent 1 years there
f. He listened to Sahih Bukharee there in the house of his gaurdian
g. He learnt Fiqh, History, poetry, logic and this helped him in bringing wide birth of sciences into his work
h. His Guardian passed away in 1385 and he stopped his formal education for three years
i. He resumed when he was put under guardianship of Ibn Kattan who was a Scholar
3. His Teachers
a. IbnKhaldun, Historian who written Muqaddima
b. In 796 AH, He received Ijaaza from Aburrahman al Iraqee
c. Ibn Hajar travelled with him (Mulazama)
4. Overview of Fath al Baree:
a. He written Fath al Baree which is explanation of Sahih Bukharee consisting of 18 volumes where final two volumes are just index
b. Introduction to Life of Imam Bukharee
c. Good explanation of Imam Bukharee’s methodology
f. He explained systematic way of compilation and Systematic classification
g. Two voluminous index (550 -600 pages each)
i. Matn arranged alphabetically
ii. Arrangement according to Rawi
h. List of various kunyas
i. Appreciation of Imam al Bukharee
5. His Scholarship
a. He analyze the Hadeeth with very sharp scale
b. He collects from wide range of sources like rest of works of Imam Bukharee, works of Sunan, Imam Muslim and so on
c. He is Imam in Jarh wa ta’deel
d. He mentions History of Isnaad in Fath and various form of criticism
e. Almost, all kind of sciences are presented in this work
f. Some say: “There is no Hijrah after Fath and no Hijrah after Fath al baree” 🙂
6. Sample: Hadeeth of intention
a. Alqama is Sahabah so this hadeeth contains two sahaabah and 3 tabi’ee
b. Why Imam Bukharee chose this hadeeth as part of the chapter Revelation?
c. Imam Bayhaqee explains how it is third of Islaam because it is part of action of the heart which one among action of tongue and limbs
d. He breaks the hadeeth into clause and discuss in detail
S.No Clause Explanation
1 “The reward of deeds depends upon the intentions 1. He discusses whether “Intention” is rukoon or Shart
2. Discusses about Intention from different dimension in detail
3. What is covered in “intention” and what is not?
4. Discusses about contention of Intention
2 and every person will get the reward according to what he has intended Deeds
3 So whoever emigrated for worldly benefits or for a woman to marry, his emigration was for what he emigrated for.” Types of Hijrah
e. In addition he explains history of chain and its criticism
Chapter 17: Role of Women in the institution of Hadeeth
A. Role of Women before Islaam
a. Custom to bury female new born as they believed it will bring burden to the family (16:28, 29)
b. Misfortunes
B. Role of Women in Qur’aan
a. Qur’aan views women in virtue of their creation
b. They are like men who have certain rights (4:1-4)
c. We share in abilities, rights and so on
d. Women are not inferior in Islaam
e. There is no original Sin or sin of man
f. Islaam viewed women with independent status
g. She has right to worship Allaah and accountable for her acts on Day of judgment
h. Allaah attaches certain respect to Women (Luqman 31:14)
i. Hadeeth about one’s mother [“Your Mother” three times…]
ii. Pregnancy, child birth are praised
C. Difference between Riwayah and Shahadha
a. Riwayah is narration
b. Shahadha is witnessing
i. In general, two women’s witness equal to one men’s witness (Business agreements)
ii. Men are more knowledgeable in contracts than women as they travel much and aware of idioms
iii. This verse is not denying women rather gives her power
D. Women in narrating Hadeeth
a. In conditions of Rawi, it has nothing to do with gender
i. Among the major narrators were Aisha, Umm Salama
ii. Some of the Golden chains trace back to Aisha or Umm Salama
b. Narration:
i. No difference between Man and Women
ii. Issue: Fatima Bint Qays and Umar. Umar rejected as she has not met the conditions (Mukhtafal Qur’aan) and not for being women
E. Active Roles:
a. Umm kalthum performed Hijrah
b. Surah Mumtahinah:13 – Muslim Women cannot be returned to Non Muslim relatives
c. Women have participated in Hijrah, Bayyatul Aqaba, Sharjah, upbringing of children and society
d. Women asked questions to Prophet regarding
i. Wet dream
ii. Hayd
iii. Nifaas
iv. If you take Fiqh books and read on these chapters, you can see number of women narrating the Hadeeth
e. Aisha praised Ansar women for not being shy in seeking knowledge
f. Memorization:
i. Fatima bint Qays narrated Hadeeth regarding Dajjal which was the dialogue between Prophet and Tamim ad Dari. Tabari written a book compiling long hadeeth
i. Imam Malik’s daughter memorized Muwatta and she will correct anyone who makes mistakes by sitting on the side room of the class
g. Addeeba al Madaneeyah
i. Started her career as slave women
ii. Well versed in Hadeeth literature
ii. Early scholar who memorized Muwatta
iii. Daughter of the scholar of Baghdad. Abu Nasar Deenawari known for Hadeeth narrations and calligraphy
h. Ummul Kareemah al Marwaziyah
i. One of her Isnaad is strongest Isnaad
F. Learning Forums for Women
a. Teaching of Prophet was directed to Men and Women
b. Public Lectures
c. Hadeeth Conferences held in Hajj, Damascus, Madeenah in those days
d. Hadeeth Schools
e. Masjids
f. There were travelers for Hadeeth also
i. Kareemah binth al Marwaziyah
ii. Umm Abdur Rahman andalusee
iii. Fatimah binth Saad
1. She transported knowledge from Mangol attacked area to other parts of world like Isbahan and so on
g. Muslim History is a masculine History, denying the rights of women is a absurd Myth
G. Historical Development of Hadeeth among Women
a. Stage 1: Sahaabiyaath (1-2 AH)
b. Stage 2: More Men and less Women (2-5 AH)
i. Required lot of travelling so there was decline among Women
ii. Women Muhadeethath remained in their homes
c. Stage 3: Women Muhadeethath in large number (6-9 AH)
i. Crusades in Palestine
ii. Mangol Invasion
iii. Lot of Men were engaged in Jihad
iv. Centers of learning were migrated where some Muhadeethath were already there
v. Ibn Najjar, Hadeeth scholar received Hadeeth from 400 women
vi. Ibn asakir, author of Tareekh ad Damishkh received from 80 women
d. Stage 4: General decline of Muslim Scholarship (10-15 AH)
i. Quraysh at Tabaria in Makkah. Many received knowledge from her
ii. Ummul Khayr Khaleed al Damshqeeyah (mentioned in book of Suyoote that some strong chain declined because of her death)
Appendix A: Textual reading from Jaami al Uloom al Hikam
A. Overview of Jaami al Uloom al Hikam
a. Written by Ibn Rajab al Hanbalee (d.795 AH)
b. Compilation of knowledge in different fields
c. It contains 50 Hadeeth (40 Hadeeth an Nawawee + 10 Hadeeth)
d. Difference between this work and Fath al Baree
i. Fath focus on Saheeh Bukharee and massive work
ii. Jami al Uloom picks hadeeth and smaller work
iii. Both have similar approach
e. Systematic approach and have consistency all through the work
f. It does repetition of different riwayah, similar opinions, Ahkam
B. Sample: Hadeeth of Eeman/Jibreel
a. Imam Muslim is the single person who has done Takhreej of hadeeth from Imam Bukharee
b. Presents all related hadeeth which has similarity in meaning (Shahidh) and gives clear picture
c. He prefers some hadeeth in the list of hadeeth he mentioned
d. Explanation of Hadeeth
i. First testimony
ii. Aamal al Daahirah: Islam is inclusive of verbal, physical, financial and mixture form of act
iii. Linguistic understanding and he supports it with the text from Kitaab and Sunnah
iv. Whether Islaam and Iman mean the same thing?
v. He presents views of different Schools with evidences
vi. If Islaam used independently, we mean Islaam, Eeman and Ihsan
vii. If Emaan used independently, we mean Eeman and Ihsan
viii. When Islaam and Emaan are used together, Eeman is in the heart and Islaam is apparent physical manifestation of the belief (49:14)
ix. Ehsan is used in Qur’aan to mean Islaam and Eeman (5:93)
x. If we don’t know we have to say “I don know”
xi. Conditions that leads to the Day of judgement
1. People will disrespect their mothers
2. Barefoot naked people who become role model for the society
e. Takhreej
i. Isnaad: He given related Isnaad (Comparative study)
ii. Tarjeeh for Isnaad
iii. Mentions some of Ilm Rijaal
Appendix B: Sciences of Hadeeth as critical apparatus in preserving Hadeeth
“If Allaah have not given any science to this Ummah except Uloom al Hadeeth, it is sufficient as a proof for Islaam”
Islaam is the religion which is blessed with number of sciences. Among it, Uloom al Hadeeth has different branches of sciences which preserves the Hadeeth of the Prophet for more than 1400 years and will preserve it till the day of Judgement.
Though Uloom al hadeeth is rich with ample amount of sciences , it can be categorized as follows
A. Broader Sciences:
a. Any Hadeeth is comprised basically of two components
i. Isnaad (Chain)
ii. Matn (Text)
b. The science which deals with Chains and scrutinize it from different angles with different tools to confirm its origin is called Ilmud Diraayah
c. The Science which studies reality/original text of the hadeeth from different dimensions to give practical implication in our life is called Ilmur Riwayah
d. There are certain sciences which absorbs both the above mentioned sciences in giving different benefits such as Ta’aarud wa tarjeeh which deals with chain and text in terms of preference when there is apparent conflict
e. Now let us see how each science played a role of critical apparatus
B. Ilmud Diraayah (Testing the Chain)
a. Ilm Tahammul al Hadeeth (Process of Transmission)
i. This Science with very precise wordings such as Haddathna, Akhbarna indicates to the reader how the hadeeth was received or transmitted
ii. Further this science indicates certainty which helps in deriving ahkam in addition to the demonstration of Historical evolution of that particular hadeeth
b. Ilm Rijaal al Hadeeth/Asmaa ar Rijaal (History of the narrator)
i. In the due course of transmission process, there developed an science Asmaa ar Rijaal, which captured the historical background of the one who narrates the hadeeth from birth to death, character to manners and so on to the effect of history of the Rawi (narrator).
ii. This helped in protecting the credibility of authentic chains of the hadeeth
c. Ilm Jarh wa ta’deel (Condition of the narrator)
i. With the help of knowledge from Rijaal al Hadeeth, Jarh wa ta’deel helped in scrutinizing the chain from the perspective of the narrator whether he is the praised one (ta’deel) or he is dispraised (Jarh)
ii. This dictates conditions of the narrator
iii. Oldest name of this science is Naqd al Hadeeth
d. Ilm Mustalah al Hadeeth (Principles of Hadeeth)
i. This is really a usool of Hadeeth which gives the comprehensive information about Hadeeth with the help of terminologies
ii. This Science clarifies the following
1. From where the hadeeth is originated? eg.: Qudsi, Marfu
2. How good the link between the levels (Tabaqat)? eg.: Musnad, Mursal
3. How many narrators involved in the transmission? eg.: Mutawattir, Ahad
4. What is the nature of the text and the Isnaad? eg.: Musnad, Mudraj
5. What is the reliability level and memory of the narrator? eg.: Sahih, Da’eef
iii. Greatest benefit of this science is that it gives us the Hukm of the hadeeth whether we have to accept or reject
C. Ilmur Riwayah (Testing the Text)
a. Ilm Mukhtalifal Hadeeth (Handling Conflict)
i. After Hadeeth is confirmed with the help of sciences of Riwayah that it is truly the hadeeth from the Prophet, then focus is turned to text of the hadeeth
ii. Mukhtalifal Hadeeth informs us how one should handle when there is apparent conflict between two authentic hadeeth
iii. Tools this Science provides for resolution are as follows:
1. Can we combine two hadeeth? – Jam
2. If not, Can we prefer one hadeeth over the other? – Tarjeeh
3. If not, Check whether any of the hadeeth was abrogated? – Naskh
iv. This Science helps saves us from the greatest sin of rejection of Hadeeth and derives benefit of the hadeeth
b. Ilm Ghareeb al Hadeeth (Strange words are no more strange)
i. This science helps one to understand the strange words in the hadeeth and helps in studying the hadeeth from linguistic dimension for proper understanding
c. Ilm Naasikh wa Mansookhi
i. This science helps in deriving the legislation of the hadeeth and demonstrates how hadeeth also followed Qur’aans gradual way of legislation and bringing/abrogating law based on needs and necessities
ii. This informs us which hadeeth abrogates which hadeeth and so on
d. Fiqh al Hadeeth (Ruling from the Hadeeth)
i. This science tries to compile all the hadeeth that are relevant for Fiqh rulings such as the books of Abu Yusuf, Abu Dawood, A’laam al-Muwaqqi’een of Ibn al-Qayyim al-Jawziyyah and others
ii. This science ultimately gives the fruit of the hadeeth
D. Both Diraayah and Riwayah
After studying the Isnaad and text from different dimensions, there are certain sciences which studies in combination of text and chain and gives us numerous benefits
a. Ilm Ilal Hadeeth (Microscopic Lens)
a. This science helps in finding any subtle defects either in Isnaad or in the text.
ii. Challenging study which requires sound knowledge of different sciences of hadeeth and specialists like Imam Muslim, Abu Dawood and later scholars like Shaykh Albanee are known for it
b. Ilm al Ta’aarud wa tarjeeh (Conflict and Preference)
i. When there is apparent conflict, this science helps in determining which hadeeth can be preferred over the other by means of following preferences
1. Tarjeeh in Isnaad according to Rawi and strength of the chain
2. Tarjeeh in the text according to language, meaning and implication
3. Whether Tarjeeh can be determined from the external sources
c. Ilm Takhreej al Hadeeth (Retrieval Process)
i. This science helps in retrieving the hadeeth and gives one stop information about the hadeeth such as
1. Where this hadeeth can be found?
2. Condition of the Rawi
3. Hukm of the hadeeth
4. Related hadeeth and versions
5. Supporting hadeeth and so on
E. Conclusion
Thus the above sciences tests/critically analyses the hadeeth from the perspective of components of the hadeeth producing authoritative results and establishes hadeeth as the credible source for knowledge and implementation. All this scrutiny has been employed not only to ascertain the originality of the revelation but also eases the way for most part of Islaamic Sciences such as Fiqh which highly depends on Uloom al Hadeeth.
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Reference: Notes taken from the KIU Semester 3 classes on Usool al Hadeeth by Shaykh Shafiq Flynn (Hafidhahullaah)
Download the complete notes HERE
