Categories of hadith:

● Hadith is stated by the prophet in the form of a statement, act report, or moral
● 3 things in a hadith:
○ Narrators
○ Hadith text
○ Hadith narrating formula

○
● Hadith is the second source of Shariah after the Quran
○ It interprets and confirms what is written in the Quran
○ States rules that are not mentioned in the Quran
● Scholars have been keen on studying and examining hadith to differentiate
between sahih and non-sahih because shariah rulings are built on this hadith
● Scholars divided hadith into 2 categories:
○ 1: hadith in terms of the number of narrators
○ 2: hadith in terms of acceptance(qubool) and rejection(rad):
■ Sahih (authentic):
● An authentic (Ṣaḥīḥ) hadith is one whose transmission
chain is unbroken, with each narrator reliably passing it
down from one similar to him without any flaws or
irregularities.
● A trustworthy and competent narrator, possessing
truthfulness, good morals, and memorization skills,
contributes to the reliability of the chain.
● Flaw (ʻillah ‫ )علة‬refers to hidden discordances detectable only
by specialists, while irregularity (shādhdh- ‫ )شذوذ‬occurs when
trustworthy narrators disagree with more reliable narrators.
Meeting these criteria confirms the authenticity of a hadith,
control (‫)ضبط‬, it relates to memorizing hadith and the quality
of this memorization
■ Hassan (acceptance):
● It is subject to the same conditions as a sahih hadith but
here the control of narration is lesser than the control of
narration in a sahih hadith
■ Da’if (weak):
● When a hadith does not satisfy the requirements of sahih
and Hassan hadith, then is it da’if
 ■ Ma’du (fabricated):
● Term is used to highlight and caution people about false
statements attributed to Allah's Messenger (‫)صلى هللا عليه وسلم‬
by liars and fabricators, even though he never uttered them
initially.
● Aims of the narrators of fabricated stories about the
Messenger:
○ Hypocrites who work on ruining religion
○ Storytellers who earn their means of living by telling
different stories and exotic narratives to please
commoners
○ Biased Individuals, and they deliberately spread false
information about Allah's Messenger to support their
own biases or opinions
● Signs that a hadith is fabricated:
○ Conflicting with the holy Quran and Islamic faith
○ Inaccuracies in meaning and structure
○ Mocking scholars and prophets
○ Exaggerated rewards for actions of obedience and
excessive threat on minor wrong demeanors

●
○ Definitions:
■ Continuity of chain of narration: narrator taking directly from his
Sheikh
■ Accuracy of narrator: narrator’s strong ability to memorize and his
intelligence
■ Integrity of narrator: narrator’s reputation and his good morals
Shura (consultation in Islam):

● The responsibility of preserving the interests of society falls on all its members,
and Islamic Sharia mandates cooperation to achieve this goal.
● This collaboration requires sincerity and unified efforts to ensure the progress,
prosperity, security, and safety of every individual within the framework of laws
and regulations.
● Islam has established Shura (consultation) as a legislative measure to strengthen
societal solidarity and unveil the collective potential, skills, and talents of its
members.
● Shura means asking opinion leaders to express their different opinions in order to
reach the best opinion.
● Shura, in Islam, encompasses various aspects of life, including economic,
political, and social domains, as well as public and private interests. It involves
 seeking advice or consultation on both personal matters like studies, marriage, or
business ventures.
● Shura can be limited to specific groups such as advisers or specialists, or
extended to the entire society through methods like opinion polls.
● It is employed in matters not explicitly addressed by the Holy Qur'an or the
Prophet's Sunnah, as independent reasoning (Ijtihad) is only applied when there is
no existing textual guidance. Therefore, Shura is particularly relevant for
addressing new issues without pre-established rules.
● Benefits of shura:
○ discovering existing energies and talents in society through reviewing
expressed opinions and ideas
○ positive participation in bearing responsibility,
○ establishing a culture of constructive dialogue in society,
○ unifying the energies and efforts of the members of society thus raising the
level of performance and achievement in this society
● The qualities of consultants vary based on the subject of consultation, with
economic, medical, and social issues requiring different expertise. However, there
are fundamental qualities that consultants should possess, including sincerity
and honesty to ensure integrity, avoidance of personal interests, and good
intentions. Knowledge and expertise are crucial for providing practical and feasible
solutions, and consultants should also possess relevant energies and talents in
their respective fields.
● Shura, or consultation, is highly valued in Islam, emphasizing trust and honesty.
Prophet Muhammad (PBUH) emphasized the reliability of a consultant and
stressed the importance of trust in seeking advice. Responding sincerely is crucial,
as consultation is seen as a trust that should be approached with integrity. Shura
fosters unity and collaboration for common goals. The etiquette involves
maintaining confidentiality, displaying patience and respect, and avoiding
arrogance and self-promotion.
●

●
 ●
Rules of jurisprudence (al qawa’id al fiqhiyyah):
● fiqh(jurisprudence) arranges different legal aspects and gathers Shariah
guidelines into one organized system
● Facilitating matters of listing and referencing them in fatwa(learned
interpretation) and ijtihad(independent reasoning)
● The Rules of Jurisprudence are valuable for knowledge seekers:
○ They aid in understanding and memorizing various jurisprudential matters.
○ Facilitate knowledge of the blessings and noble purposes of religion,
emphasizing its universality.
○ Contribute to the development of jurisprudential capabilities.
○ Enable students to deduce rulings on new situations through qiyās
(deductive analogy)
● Rules of Jurisprudence vary in significance
● Ancillary juridical maxims, less comprehensive than the agreed-upon maxims,
exist for specific branches of jurisprudence
● There are five normative maxims universally agreed upon by all fiqh schools:
○ These maxims encompass branches of all fiqh sources
○ 1. Acts are judged by the intention behind them (Al-Umur bi-maqasidiha
‫)األمور بمقاصدها‬
■ Actions are judged by one's intention.
■ Righteous intentions make deeds acceptable and worthy of rewards.
■ Corrupt intentions render deeds unacceptable, resulting in guilt.
○ 2. Certainty is not overruled by doubt (al-Yaqin la yuzalu bish-shakk ‫اليقين‬
‫) ال يزول بالشك‬
■ If one has doubts but one has prior certainty, one will not be
bothered by doubts and will refer to prior certainty
■ Certainty is a firm belief whereas doubt is hesitation whether
something will occur or not
○ 3. Harm must be eliminated (al-Darar muzal ‫) الضرر يزال‬
■ Shariah forbids harming the self or others by forbidding the
occurrence of harm in the first place or by removing harm when it
occurs
○ 4. Hardship leads to facility (al-Mashaqqat tujlab al-taysir ‫تجلب التيسير‬
‫)المشقة‬
 ■ Sharia acknowledges situations causing difficulty in applying its
rulings.
■ Sharia intervenes to ease hardship, reducing the severity of rulings
■ Islamic Sharia is founded on providing ease and avoiding
embarrassment
■ Hardship is of 2 types:
● Customary hardship, like fasting in extreme conditions, is
inherent in certain worship practices.
● Uncustomary hardship, arising from unexpected situations
like travel or illness, requires extra effort
○ 5. Custom is the basis of judgment (Tahkim al-‘Adat wa al-ruju’ ilayha
ٌ‫) العادة محكمة‬
■ Custom denotes recurring happenings with the majority of people
■ Words and actions become normative if people commonly accept
and normalize them, as long as they align with Sharia and lack
specific guidelines
■ Customs arise from recurring practices widely accepted by the
majority
■ Conventions are matters that people are accustomed to, including
words or actions. When a matter is subject to judgment, it implies
that settlement and rulings form the basis for resolving issues
among people

Sustainability in Islamic Methodology:

●
● The pillars for this:
○ Construction of earth (emarat al ard)
○ Balance between production and consumption
○ Work and cooperation
○ Favors of Allah on earth
 ● Importance of sustainability:
○ Achieving universal development
○ Meeting the needs of a man
○ Achieving security and stability to the people of earth
○ Protecting the health of a man
○ Scientific progress
○ Helping in providing a better life

Seal of prophets (36-48):

●
● The holy verses stress obedience to Allah's commands, including those conveyed
by Prophet Muhammad (‫)صلى هللا عليه وسلم‬
● Believers are obligated to submit and be content with these directives
● The revelation recounts the Prophet's marriage to Zaynab bint Jahsh after her
divorce from Zayd bin Harithah, in compliance with Allah's ruling nullifying
adoption, this event signifies the importance of adhering to divine commands
even when faced with personal difficulty

●
● Motives for adoption:
○ To fulfill the desire of parenthood
○ To bring the child up in a righteous way
○ To get rewarded by Allah SWT
● Negative affects of adoption on individual and society;
○ Loss of identity
○ Loss of rights (after adopting them)
○ The issue of mahram and non-mahram once they have grown up

●
● Allah commands believers to maintain a lasting connection with Him, involving
sincere intentions, perfecting deeds, and obedience to His directives. This
relationship includes remembering and thanking Allah for His favors. In return,
 Allah promises recompense in both this life and the Hereafter, manifesting as
blessings, protection, a good reputation, forgiveness, security during judgment,
and the ultimate reward of paradise.

The rulings and etiquette specific to the Prophet’s House:

● iddah (‫ عدة‬waiting period) is a period estimated by Shaira which a woman spends

after parting company with her husband and refrains during this period from
marriage
○ Iddah differs according to the causes of parting company and the condition
of the wife
●
● The verse outlines divorce rulings before consummation or proximity in Sharia. If
divorced once or twice in this scenario, the wife is not obligated to observe waiting
or resume the marriage within the waiting period. If divorced thrice, she can
remarry her first husband only after marrying another man who then divorces her
or dies.
● Regarding rights, she is entitled to half of the agreed dowry, or if none was
announced, a judge estimates mut’a (alimony) based on the husband's financial
capacity.
● These regulations aim to preserve family relations, and mutual trust, and ensure
amicable divorces that do not harm either party.
● certain licenses which are specific to the Messenger (‫ )صلى هللا عليه وسلم‬and some of
these relate to marriage affairs:
○ his marriage to more than four wives,
○ his marriage to a woman who gives him herself without dowry,
○ prohibiting marriage to one of his wives after him; no one is permitted to
marry one of them after his death
● Allah granted the Prophet a license to prioritize spending nights with some wives
over others. Despite this permission, the Prophet treated his wives fairly, seeking
their consent for personal matters and exemplifying equality. Specific marriage
rulings applied to the Prophet, such as marrying nieces and retaining wives
prohibited others. He was also allowed to possess enslaved women without war, as
exemplified by Maria al-Qibtiyya. Attempts to exploit Islam by enticing youth with
enslavement and trafficking distort the religion and go against its principles of
preserving human dignity. Such actions are condemned in the UAE, where laws
criminalize any form of degrading human dignity.
● Etiquette of entering the houses of the Prophet:
 ○ Individuals should only enter the house if they have a valid reason to do so
○ Individuals should enter the house only when they have been given
permission by the Prophet
● Observing the etiquette of banquets which is as follows:
○ Attending a banquet on an invitation given by the person holding the
banquet
○ Not attending before the time set to have food by a long period
○ Not to stay for long after one finishes having food

Prohibited degrees of female relations:

● There are 2 types of forbidden women:

○ Women permanently forbidden:

■
 ■
■ Ex:

○ Women temporarily forbidden:

Aspects of the mercifulness of the messenger:

● Mercy is one of the attributes of Allah SWT

● The distinctive feature of the Book of the Lord of the Worlds is that each chapter
commences with the Bismillah, "In the name of Allah, the Most Beneficent, the
Most Merciful," except for Sūrat At-Tawbah.
● The Bismillah highlights the qualities of Allah as 'the most beneficent' and 'the
most merciful.' While Allah could have emphasized other attributes like the
Magnificent One, the All-Powerful One, or the Omnipotent One, the choice to unite
these two merciful qualities underscores the merciful nature of the great religion
as depicted in the Holy Qur’an
 ● The great mercy of Allah (‫ ) َت َعالًى‬is signaled by the fact that He sent Muhammad (‫صلى‬
‫ )هللا عليه وسلم‬to all mankind to take people from darkness to light
● Characteristics of Prophet’s Mercy:
○ Universal Messenger of Mercy
○ Mercy was his vision and mission
○ Merciful without showing any weakness
● Instances of Prophet’s Mercy:
○ Merciful with his family
○ Merciful to his companions
○ Merciful to his opponents
● Effects of the attribute of mercifulness:
○ Mercifulness raises the rank of the servant before his Lord
○ Mercy opens a gateway to hope and closes the gateways of despair
○ Return them to the right path with leniency not harshness
○ Life becomes sustainable

Social controls (57-62):

● Islam places significant emphasis on social relations within society,

establishing rules and etiquette to ensure their strength and cohesion. The
Holy Qur’an addresses even the minutest details, recognizing the
sensitivity of these relations to words, deeds, and events
● To prevent the dangers of factionalism and division, which breed hatred
and animosity, Islam bases these relations on gracious morals. It aims to
preserve and protect the rights and mutual respect among members of
society
●
● After highlighting the honor and rank of the Messenger (‫ )صلى هللا عليه وسلم‬and
issuing a warning against those who harm him, Allah threatens them with
expulsion from His mercy and humiliating punishment. Harming Allah is
equated with disbelief or associating partners with Him. Harming the
Messenger is described as denying his truthfulness or spreading false
accusations. Allah further prohibits harming believers by tarnishing their
reputation or violating their rights, emphasizing that such actions lead to
falsehood and great lies. This prohibition extends to both believers and
non-believers, as believers are expected to be beneficial to all people,
aligning with the characteristics that make them beloved to Allah.
 ●

Man and the trust (63-73):

●
● In the final part of the Surah, people question the Prophet (‫)صلى هللا عليه وسلم‬
about the Day of Resurrection, revealing their disbelief in Allah. Their aim is
to embarrass the Prophet and mock believers. Despite their insinuations
that the Prophet speaks on his own, he only conveys what he is
commanded, refuting any notion of fanciful speech
● God emphasizes that the Hour will occur according to His will, serving as a
warning for people to heed before it approaches and they risk expulsion
from Allah's mercy. The text vividly depicts the horrors of Doomsday, where
those unprepared face regret and sorrow. On that day, the faces of the
disbelievers change due to the impending fire, and they lament their failure
to obey Allah and the Messenger. Their misguided leaders led them astray,
resulting in their tragic fate in Hellfire. Helpless, they request double
punishment for their leaders.
● This passage addresses discussions about the marriage of the Messenger
(‫ )صلى هللا عليه وسلم‬to Zaynab bint Jahsh (‫)رضي هللا عنها‬, highlighting its
significance in nullifying the pre-Islamic practice of adoption. The
emphasis is on speaking truthfully rather than mockery or hidden criticism.
Allah encourages sincere acknowledgment, promising success in pursuing
good deeds, forgiveness, repentance, and ultimately, a transfer from Hellfire
to Paradise. The chapter concludes with a rhythmic reflection on the trust
placed by Allah upon His servants, which they bear despite its enormity.
This underscores Allah's plan in rewarding deeds and holding individuals
accountable for their choices.