CLASSIFICATION OF HADITH: MAQBUL & MARDUD

• SAHIH
• SAHIH LI DHATIHI
• SAHIH LI GHAIRIHI
• HASAN
• HASAN LI DHATIHI
• HASAN LI GHAIRIHI
• DAIF
 Concept of Authentic (sahih) Hadith
• Statement of Imam al-Shafi`i
• Statement of Ibn Salah
– Hadith sahih as a hadith which has continuous isnad transmitted by and from
the most just and accurate reporters from the beginning up to the end and
the Hadith itself does not look strange and suffers from defection
• Statement of Imam al-Nawawi
– Hadith sahih is a hadith which has continuous isnad and all the transmitters
were trustworthies who transmitted it in a very accurate manner and the
hadith itself does not seem strange and suffer from any defectiveness
Definition of Hasan (Sound) Hadith
• “Hadith transmitted through an isnad, free from person
who is suspected of lie, not shadhdh and has something to
the same effect transmitted through another line of
transmitters.”
» (al-Tirmidhi)
• “Hadith transmitted, in unambiguous manner, through an
isnad consisting of known persons.”
» (al-Khattabi)
• The reporter is mastur (screened), a similar text is
reported through another isnad, free of any shudhudh
(irregularities)
» Ibn al-Salah
• The reporter is known to be truthful and reliable. (but is
a degree less in his accuracy of hadith in comparison to
the reporters of sahih hadith, free of any shudhudh
(irregularities)
» Ibn al-Salah
Definition of Weak (Da`if) Hadith

• A hadith which fails to reach the status of

hasan is da'if. Usually, a hadith becomes
week due to lackness of criteria for sahih
hadith.
• The smaller the number of defects, the
less severe the weakness. The more the
defects in number and severity, the closer
the hadith will be to being maudu`
(fabricated).
 Division of Authentic
Hadith
• Authentic by itself (sahih • Authentic because of
li dhatihi) others (sahih li ghairihi)
– It has highest characters of – Reporter does not have
acceptance. complete accuracy
– It is supported by other
version
– ACCORDING TO THE R
ELIABILITY AND MEM
ORY OF THE
REPORTERS.htm
 Criteria Sahih Hasan Da`if

Li Dhatihi Li Ghairihi
Li Dhatihi Li Ghairihi

Continuity of the isnad Must Must Must Must Obvious

gaps
(ittisal al-sanad)
Hidden gaps

Integrity (`adalah) 100% 90% 90% 80% 80%

Accuracy (dabt) 100% 90% 90% 80% 80%

Disagreement Free 100 % 100 % Any

(`adam al-mukhalafah) Amount

Hidden Defect Free 100 % 100 % Any

(`adam al-`llah al- Amount
qadihah)
 ‫‪Example : Sahih Li Dhatihi‬‬
‫ك َع ْن حَيْىَي بْ ِن‬ ‫ِ‬‫ال‬ ‫م‬ ‫ا‬ ‫ن‬‫َ‬‫ث‬ ‫د‬ ‫ح‬ ‫ب‬ ‫ٍ‬
‫َح َّدثَنَا َعْب ُد اللَّ ْ ُ َ ْ َ َ ْ َ ْ َ َ َ َ ٌ‬
‫َّ‬ ‫ن‬ ‫ع‬‫ق‬ ‫ِ‬
‫ن‬ ‫ب‬ ‫ة‬ ‫م‬ ‫َ‬‫ل‬ ‫س‬ ‫م‬ ‫ن‬ ‫ب‬ ‫ِ‬
‫ه‬
‫ول ‪ :‬مَسِ ْعت‬ ‫اص يَ ُق ُ‬ ‫يم َع ْن َع ْل َق َمةَ بْ َن َوقَّ ٍ‬ ‫يد عن حُم َّم ِد ب ِن إِبر ِ‬
‫اه‬ ‫سعِ ٍ‬
‫َ ْ َ ْ َْ َ‬ ‫َ‬
‫صلَّى اللَّهُ َعلَْي ِه‬‫َ‬
‫ول اللَّ ِ‬
‫ه‬ ‫َ‬ ‫س‬
‫َُ‬‫ر‬ ‫ت‬ ‫ع‬‫ْ‬
‫ول ‪ :‬مَسِ‬ ‫ُ‬ ‫ق‬
‫ُ‬ ‫ي‬
‫َ‬ ‫ِ‬‫رَب‬ ‫ن‬
‫ْ‬ ‫ِ‬
‫م‬ ‫ل‬
‫ْ‬ ‫ا‬ ‫ى‬ ‫ل‬
‫َ‬ ‫ع‬
‫َ‬ ‫اب‬‫ِ‬ ‫َّ‬
‫ط‬ ‫َ‬‫خْل‬‫ا‬ ‫ن‬ ‫ب‬
‫ْ‬
‫ََ َ‬ ‫ر‬ ‫م‬‫ع‬
‫ُ‬
‫ات ‪َ ,‬وإِمَّنَا لِ ُك ِّل ْام ِر ٍئ َما نَ َوى فَ َم ْن‬ ‫النيَّ ِ‬
‫ال بِ ِّ‬‫َع َم ُ‬ ‫ْ‬ ‫أل‬ ‫ا‬ ‫ا‬‫َ‬‫مَّن‬ ‫إ‬ ‫‪:‬‬ ‫ول‬
‫ُ‬ ‫ق‬‫ُ‬ ‫ي‬ ‫م‬
‫ََ ََ‬‫َّ‬
‫ل‬ ‫س‬ ‫و‬
‫ت ِه ْجَرتُهُ إىَل اللَّ ِه َوإِىَل َر ُسولِِه فَ ِه ْجَرتُهُ إىَل اللَّ ِه َوإِىَل َر ُسولِِه َو َم ْن‬ ‫َكانَ ْ‬
‫ص ُيب َها أ َْو ْامَرأ ٍَة يََتَز َّو ُج َها فَ ِه ْجَرتُهُ إىَل َما‬ ‫َكانَت ِهجرتُه إىَل د ْنيا ي ِ‬
‫ْ َْ ُ ُ َ ُ‬
‫اجَر إلَْيه‪ .‬متفق عليه‪ .‬ورواه أيضا غريمها‬ ‫َ َ‬ ‫ه‬
 Sahih Li Dhatihi : Actions are judged by intentions
• Al-Bukhari recorded on the authority of ‘Abdullah
ibn Maslamah ibn Qa’nab who said, Malik related
to us from Yahya ibn Sa’id from Muhammad ibn
Ibrahim from ‘Alqamah ibn Waqqas reported that
he heard ‘Umar ibn al-Khattab, on the minbar, said
that he heard the Prophet, upon whom be peace,
said, "Actions will be judged by intentions, and
everyone will be recompensed according to what
he intended. Whoever made the migration to Allah
and His Prophet, then his migration is to Allah and
His Prophet. Whoever's migration was for
something of this world or for the purpose of
marriage, then his migration was to what he
migrated to." (al-Bukhari, Muslim and others)
 Doubtful Things are to be Avoided
 
ِ ‫• ح َّدثَنَا حُم َّم ُد بن عب ِد اللَّ ِه ب ِن مُنَ ٍ اهْل م َدايِن ُّ ح َّدثَنَا أَيِب ح َّدثَنَا َز َك ِريَّاء عن الشَّعيِب عن النُّعم‬
‫ان بْ ِن بَ ِش ٍري‬ َ ْ ْ َ ِّ ْ َْ ُ َ َ ْ َ ‫ْ رْي‬ َْ ُ ْ َ َ
ِ ِ ِ ِ ِ ِ
ْ ‫ان بِِإ‬
‫صَب َعْيه إِىَل أُذُنَْيه إِ َّن‬ ُ ‫ول َوأ َْه َوى الن ُّْع َم‬ُ ‫صلَّى اللَّهُ َعلَْيه َو َسلَّ َم يَ ُق‬ َ ‫ول اللَّه‬ َ ‫ت َر ُس‬ ُ ‫مَس ْع‬: ‫ول‬ ُ ‫ال مَس ْعتُهُ َي ُق‬
َ َ‫ق‬
ِ ِ ‫ات اَل يَ ْعلَ ُم ُه َّن َكثِريٌ ِم ْن الن‬
ْ ‫َّاس فَ َم ْن َّاتقَى الشُُّب َهات‬
َ‫اس تَْبَرأ‬ ٌ ‫احْلَاَل َل بَنِّي ٌ َوإِ َّن احْلََر َام َبنِّي ٌ َوبَْيَن ُهمَا ُم ْشتَبِ َه‬
‫ك أ َْن َي ْرتَ َع فِ ِيه‬ ِ ‫اعي يرعَى حو َل احْلِمَى ي‬
ُ ‫وش‬ ُ َْ َْ
ِ ‫الر‬
َّ ‫ات َوقَ َع يِف احْلََر ِام َك‬ ِ ‫لِ ِدينِ ِه و ِعر ِض ِه ومن وقَع يِف الشُّبه‬
َُ َ َ ْ ََ ْ َ
ِ ِ ‫مِح‬ ‫مِح‬ ٍ ِ ِ
‫صلَ َح اجْلَ َس ُد‬ َ ‫ت‬ َ ‫ضغَةً إِذَا‬
ْ ‫صلَ َح‬ ْ ‫ار ُمهُ أَاَل َوإِ َّن يِف اجْلَ َسد ُم‬ ِ َ‫أَاَل وإِ َّن ل ُك ِّل َملك ًى أَاَل وإِ َّن َى اللَّه حَم‬
َ َ
ِ
‫ رواه البخاري ومسلم‬.‫ب‬ ُّ
ُ ‫ت فَ َس َد اجْلَ َس ُد ُكلهُ أَاَل َوه َي الْ َق ْل‬ْ ‫ُكلُّهُ َوإِذَا فَ َس َد‬
• “The halal is clear and the haram is clear. Between the two there are doubtful
matters concerning which people do not know whether they are halal or haram.
One who avoids them in order to safeguard his religion and his honor is safe,
while if someone engages in a part of them he may be doing something haram,
like one who grazes his animals near the hima (the grounds reserved for
animals belonging to the King which are out of bounds for others' animals); it
is thus quite likely that some of his animals will stray into it. Truly, every king
a hima, and the hima of Allah is what He has prohibited.”
– Reported by al-Bukhari and Muslim.
 Muslim’s Rights on Other Muslim

‫اب‬ ٍ ‫َخبريِن ابْن ِشه‬ ‫أ‬ ‫ال‬

َ ‫ق‬
َ ‫ي‬ ِ ‫• ح َّد َثنَا حُم َّم ٌد ح َّدثَنَا عمرو بن أَيِب س لَمةَ عن اأْل َوز‬
‫اع‬
ِّ َ ْ ْ َ َ َ َ
َ ُ ِ ََ ْ ُ ْ ُْ َ َ
ِ‫قَ َال أَخبريِن س ع‬ َ
‫ول‬
َ ‫ت َر ُس‬ ‫ع‬ ‫مَس‬: ‫ال‬
َ ‫ق‬
َ ‫ه‬ ‫ن‬
ْ ‫ع‬ ‫ه‬َّ
‫ل‬ ‫ال‬ ‫ي‬ ِ ‫َن أَبَا هرير َة ر‬
‫ض‬ َّ ‫أ‬ ‫ب‬ِ ‫ي‬
َّ ‫س‬ ‫م‬ ‫ل‬
ْ ‫ا‬ ‫ن‬ ‫ب‬ ‫يد‬
ُ
ُ ْ ُ َ ُ ِ َ َ َ َِْ ُ َ ُ ُ ْ َ ََ ْ
ُ‫الس اَل ِم َو ِعيَ َادة‬
َّ ‫س َر ُّد‬ٌ ْ‫مَخ‬ ِ ‫ول َح ُّق الْ ُم ْس ل ِم َعلَى الْ ُم ْس ل‬
‫م‬ ُ ‫ق‬
ُ ‫ي‬
َ ‫م‬
َ
َّ
‫ل‬ ‫س‬
َ ‫و‬َ
ِ ‫اللَّ ِه ص لَّى اللَّه علَي‬
‫ه‬ َْ ُ َ
.‫س‬ ِ ‫َّعو ِة وتَ ْش ِميت الْع‬
ِ ‫اط‬ ْ ‫الد‬ ‫ة‬
ُ ‫اب‬ ‫ج‬ ِ
‫إ‬ ‫و‬ ‫ز‬ِ ِ
‫ائ‬ ‫ن‬
َ ‫جْل‬‫ا‬ ‫اع‬‫ِّب‬
‫ات‬ ‫و‬ ِ
‫يض‬ ِ
‫ر‬ ‫الْ َم‬
َ ُ َ َ ََ َ َ َ َ ُ
‫– رواه البخاري‬
• Abu Hurairah reported that he heard the Messenger of Allah,
peace be upon him, said: "A Muslim has five obligations to
another Muslim: To greet another Muslim when you meet
him; to visit him when he falls ill; when he dies, to attend his
funeral; to respond when he invites you; and to say 'may Allah
have mercy upon you' when he sneezes and says ' may Allah
be praised '. (al-Bukhari)
 ‫‪Decoration of Home‬‬

‫يم بْ ُن ِدينَا ٍر مَجِ ًيعا‬ ‫• و ح َّدثَنا حُم َّم ُد بن الْمثىَّن وحُم َّم ُد بن بشَّا ٍر وإِبر ِ‬
‫اه‬
‫َ َْ ُ‬ ‫َ َ َ ْ ُ َُ َ َ ْ ُ َ‬
‫َخَبَرنَا‬ ‫أ‬ ‫ال ابن الْمثىَّن ح َّدثَيِن حَي بن مَحَّ ٍ‬
‫اد‬ ‫ق‬ ‫ٍ‬
‫اد‬ ‫ِ‬
‫ن‬
‫ْ‬ ‫ىَي ْ ُ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫ُْ ُ‬ ‫َ‬ ‫َ‬ ‫َّ‬ ‫مَح‬ ‫َع ْن حَيْىَي بْ‬
‫َّخعِ ِّي‬ ‫ن‬ ‫ال‬ ‫يم‬ ‫شعبةُ عن أَبا َن ب ِن َت ْغلِب عن فُضي ٍل الْ ُف َقي ِمي عن إِبر ِ‬
‫اه‬
‫ْ ِّ َ ْ ْ َ َ َ‬ ‫َ َ ْ َْ‬ ‫ُ َْ َ ْ َ ْ‬
‫صلَّى اللَّهُ َعلَْي ِه َو َسلَّ َم‬ ‫يِب‬‫َّ‬
‫ن‬ ‫ال‬ ‫ن‬ ‫ع‬ ‫عن ع ْل َقمةَ عن عب ِد اللَّ ِه ب ِن مسع ٍ‬
‫ود‬
‫ْ َ ْ ُ َ ْ ِّ َ‬ ‫َ ْ َ َ َ ْ َْ‬
‫ال َر ُج ٌل‬ ‫ال َذ َّر ٍة ِم ْن كِرْبٍ قَ َ‬ ‫ال اَل يَ ْد ُخ ُل اجْلَنَّةَ َم ْن َكا َن يِف َق ْلبِ ِه ِم ْث َق ُ‬ ‫قَ َ‬
‫يل‬ ‫ال إِ َّن اللَّه مَجِ‬‫َ‬ ‫ق‬
‫َ‬ ‫ة‬
‫ً‬ ‫ن‬
‫َ‬ ‫س‬ ‫ح‬ ‫ه‬ ‫ُ‬‫ل‬‫ع‬ ‫ن‬
‫َ‬ ‫و‬ ‫ا‬ ‫ن‬
‫ً‬ ‫س‬ ‫ح‬ ‫ه‬ ‫ب‬ ‫و‬ ‫ث‬
‫َ‬ ‫ن‬
‫َ‬ ‫و‬‫ك‬‫ُ‬ ‫ي‬ ‫ن‬
‫ْ‬ ‫َ‬
‫أ‬ ‫ب‬‫ُّ‬ ‫ِ‬‫حُي‬ ‫ل‬ ‫ج‬ ‫الر‬
‫َّ‬ ‫َّ‬
‫ن‬ ‫ِ‬
‫إ‬
‫ٌ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ُ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ُ‬ ‫ُ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫ُ‬
‫ط الن ِ‬
‫َّاس‪.‬‬ ‫ال الْ ِكْبُر بَطَُر احْلَ ِّق َو َغ ْم ُ‬ ‫ب اجْلَ َم َ‬ ‫حُيِ ُّ‬
‫– رواه مسلم‬
 Decoration of Home

• ‘Abdullah ibn Mas’ud reported that the Prophet

sallallahu ‘alaihi wa sallam said: “Anyone who has an
atom of pride in his heart will not enter the
Paradise”. A man then asked, 'What about the one
who likes to wear a handsome robe and good
shoes?' The Prophet (peace be on him) replied,
'Surely Allah is beautiful and loves beauty. Pride is
to reject the truth and to view other people with
contempt’
– Recorded by Muslim
‫‪Example of Sahih Li Ghairihi : Teaching Kids About Prayer‬‬

‫الربِي ِع بْ ِن َسْبَر َة‬ ‫ز‬‫ِ‬ ‫ي‬ ‫ِ‬

‫ز‬ ‫ع‬‫ْ‬‫ل‬ ‫ا‬ ‫ِ‬
‫• َح َّد َثنَا َعل ُّ ْ ُ ُ ْ ْ َ َ َ َ ْ َ ُ ْ ُ َْ َ ْ َّ‬
‫ِ‬
‫ن‬ ‫ب‬ ‫د‬ ‫ب‬ ‫ع‬ ‫ن‬ ‫ب‬ ‫ة‬ ‫ل‬
‫َ‬ ‫م‬ ‫ر‬ ‫ح‬ ‫ا‬ ‫ن‬ ‫ر‬ ‫ب‬ ‫َخ‬ ‫أ‬ ‫ٍ‬
‫ر‬ ‫ج‬ ‫ح‬ ‫ن‬ ‫ب‬ ‫ي‬ ‫ِ‬
‫الربِي ِع ب ِن سبر َة عن أَبِ ِيه عن جد ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ال ‪:‬‬ ‫ِّه قَ َ‬ ‫َْ َ‬ ‫اجْلُ َهيِن ُّ َع ْن َع ِّم َْ َ ْ َّ ْ َ ْ َ َ ْ‬
‫ِ‬
‫ن‬ ‫ب‬ ‫ك‬ ‫ل‬ ‫م‬ ‫ْ‬‫ل‬ ‫ا‬ ‫د‬ ‫ب‬ ‫ع‬ ‫ه‬
‫ني‬ ‫الصيِب الصَّاَل َة ابن سب ِع ِسنِ‬ ‫َّ‬ ‫ا‬ ‫و‬ ‫م‬ ‫ِّ‬
‫ل‬ ‫ع‬ ‫م‬ ‫َّ‬
‫ل‬ ‫س‬ ‫و‬ ‫ول اللَّ ِه صلَّى اللَّه علَي ِ‬
‫ه‬ ‫ال َر ُس ُ‬‫قَ َ‬
‫َ‬ ‫ْ َ َْ‬ ‫َّ‬ ‫ُ َْ َ َ َ َ ُ‬ ‫َ‬
‫اض ِربُوهُ َعلَْي َها ابْ َن َع ْش ٍر‬
‫َو ْ‬
‫• رواه الرتمذي‬
‫يح‬ ‫يث حسن ص ِ‬ ‫ِ‬ ‫يِن‬ ‫ٍ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫• قَ َ‬
‫ال أَبُو َ َ ُ َ ْ َ ْ َ ْ َ ُ َ ِّ َ ٌ َ َ ٌ َ ٌ‬
‫ح‬ ‫د‬ ‫ح‬ ‫ه‬ ‫جْل‬ ‫ا‬ ‫د‬ ‫ب‬ ‫ع‬ ‫م‬ ‫ن‬ ‫ب‬ ‫ة‬
‫َ‬ ‫ر‬ ‫ب‬ ‫س‬ ‫يث‬ ‫د‬ ‫ح‬ ‫ى‬ ‫يس‬ ‫ع‬
 Example of Sahih Li Ghairihi : Teaching Kids About Prayer
• Al-Tirmidhi recorded on the authority of Ali ibn Hujr
saying that Harmalah ibn Abd al-Aziz ibn al-Rabi ibn
Sabrah al-Juhani from his uncle Abd al-Malik ibn al-Rabi
ibn Sabrah from his father from his grandfather said: The
Messenger of Allah (s.a.w) said “Teach your child the
prayer when he / she is seven years old and beat him / her
when reach ten years old
• Abd al-Malik ibn al-Rabi`
» Saduq (al-Dhahabi)
» Imam Muslim did not considered him for the
principle hadith (Ibn Hajar)
 ‫ال أَبُو‬ ‫يل َع ْن َس َّوا ٍر أَيِب مَحَْز َة قَ َ‬ ‫ي ح َّد َثنَا إِمْس عِ‬ ‫َّ‬ ‫ر‬‫ِ‬ ‫ك‬‫ُ‬ ‫ي‬‫ْ‬‫ل‬ ‫ا‬ ‫ع‬‫ي‬ ‫ٍ‬
‫ام‬ ‫ش‬ ‫ه‬‫ِ‬
‫• َح َّد َثنَا ُم َؤ َّم ُل بْ ُن َ َ ْ َ ْ‬
‫ش‬ ‫يِن‬
‫ُ‬ ‫َ‬ ‫َ‬
‫ب َع ْن أَبِ ِيه‬ ‫الصْيريِف ُّ َع ْن َع ْم ِرو بْ ِن ُش َعْي ٍ‬
‫َ‬ ‫َّ‬ ‫ُّ‬ ‫َداود و ُهو َس َّو ُار بْن َداو َد أَبُو مَحَْز َة الْمَزيِن‬
‫ُ‬ ‫ُ ُ‬ ‫ُ َ َِ‬
‫َع ْن َجدِّه قَ َال‬
‫صلَّى اللَّهُ َعلَْي ِه َو َسلَّ َم ُمُروا أ َْواَل َد ُك ْم بِالصَّاَل ِة َو ُه ْم أ َْبنَاءُ َسْب ِع‬ ‫َ‬
‫ول اللَّ ِ‬
‫ه‬ ‫• قَ َال َر ُس ُ‬
‫ِسنِني واض ِربوهم علَيها وهم أَبناء ع ْش ٍر و َفِّرقُوا بينهم يِف الْمض ِ‬
‫اج ِع‬ ‫َ َ‬ ‫َْ َ ُ ْ‬ ‫َ َ ْ ُ ُ ْ َ ْ َ َ ُ ْ َْ ُ َ َ‬
‫يع َح َّدثَيِن َد ُاو ُد بْ ُن َس َّوا ٍر الْ ُمَزيِن ُّ بِِإ ْسنَ ِاد ِه َو َم ْعنَ ُاه‬ ‫ٌ‬
‫• ح َّد َثنَا زهير بن حر ٍب ح َّد َثنَا وكِ‬
‫َ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫ُ‬ ‫ْ‬ ‫ُ‬ ‫ْ‬ ‫َ َُ‬
‫السَّر ِة َو َف ْو َق‬ ‫َح ُد ُك ْم َخ ِاد َمهُ َعْب َدهُ أ َْو أ َِج َريهُ فَاَل َيْنظُْر إِىَل َما ُدو َن ُّ‬ ‫َ َ‬‫أ‬ ‫ج‬ ‫و‬‫َّ‬ ‫ز‬
‫َ‬ ‫ا‬ ‫ذ‬
‫َ‬ ‫و َز َاد وإِ‬
‫َ َِ‬
‫ِ‬ ‫ِ‬
‫يع يِف امْس ه َو َر َوى َعْنهُ أَبُو َد ُاو َد الطَّيَالس ُّي َه َذا‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫الر ِْكبَة قَ َال أَبُو َد ُاود َوه َم َوك ٌ‬ ‫ُّ‬
‫الصْيَريِف ُّ‬
‫يث َف َق َال َح َّد َثنَا أَبُو مَحَْز َة َس َّو ٌار َّ‬ ‫احْلَد َ‬
‫– رواه أبو داود‬
• Command your children to pray when
they are seven years old and beat
because of it when they reach ten
and separate among them their bed.
– Sawwar Abu Hamzah
• Truthful but commiting mistakes (Ibn
Hajar)
 ‫‪Example :‬‬
‫ف ضل( ‪Sahih Li Ghairihi‬‬
‫)ا لسواك‬
‫ُول هَّللا ِ‬
‫ِ‬ ‫س‬ ‫ر‬‫َ‬ ‫نْ‬ ‫ع‬
‫َ‬ ‫عنه‬ ‫هللا‬ ‫رضي‬ ‫َ‬
‫ة‬ ‫ْر‬
‫َ‬ ‫ي‬ ‫ُر‬‫َ‬ ‫ه‬ ‫ي‬ ‫ب‬ ‫َ‬
‫• َعنْ أ ِ‬
‫ش َّق َع َلى‬ ‫صلى هللا عليه وسلم أَ َّن ُه َقا َل ‪َ { :‬ل ْواَل أَنْ أَ ُ‬
‫اك َم َع ُك ِّل وُ ضُو ٍء }‬ ‫أ ُ َّم ِتي أَل َ َمرْ ُت ُه ْم ِبالس َِّو ِ‬
‫صحَّ َح ُه ابْنُ‬ ‫ك َوأَحْ َم ُد َوال َّن َسا ِئيُّ ‪َ .‬و َ‬ ‫• أَ ْخ َر َج ُه َمالِ ٌ‬
‫اريُّ َتعْ لِي ًقا‬
‫ِ‬ ‫َ‬
‫ُخ‬‫ب‬ ‫ْ‬
‫ال‬ ‫ُ‬ ‫ه‬ ‫ر‬
‫َ‬ ‫َ‬
‫ك‬ ‫ذ‬‫َ‬ ‫ُخ َز ْي َم َة ‪َ .‬و‬
 Virtue of Siwak

• “Had it not been for fear of imposing

hardship on my ummah, I would have
ordered them to brush their teeth
before every (obligatory) prayer.”
 Most authentic isnad (asahhu al-asanid)

• An isnad in which all reporters were well

known for their knowledge, accuracy,
trustworthiness, and highly respected by
Muslims.
• A hadith transmitted through such an isnad is
undoubtedly authentic.
 Examples :
• Muhammad ibn Shihab al-Zuhri on the authority of
Salim ibn `Abdullah ibn `Umar on the authority of
`Abdullah ibn `Umar.
• Muhammad ibn Sirin on the authority of `Abidah
from `Ali
• Al-A`mash on the authority of Ibrahim from
`Alqamah from `Abdullah ibn Mas`ud
• Al-Shafi`i from Malik on the authority Nafi` from
`Abdullah ibn `Umar
 Collections of Sahih Hadith

• Pioneer of Authentic Hadith Collection

– Abu `Abdullah Muhammad ibn Isma`il ibn
Ibrahim ibn al-Mughirah al-Bukhari (194-256)
• “Al-Jami` al-Sahih al-Mukhtasar al-Musnad min…..”
“Collection of Authentic Hadith, Summarized Musnad from
Matters of the Prophet (pbuh), His Sunnah and Days”.
Incentive to Collect Sahih
Hadith

• Ishaq ibn Rahwayh:

– ”‫“لو جمعتم مختصرا يصحح سنة رسول هللا صلى هللا عليه وسلم‬
– “Would that one of you prepare a concise and
sound collection of the sunnah of the Prophet
sallallahu ‘alaihi wa sallam”
• Inspiration:
– Al-Bukhari saw himself driving off flies from
the sacred countenance of the Holy Prophet
sallallahu ‘alaihi wa sallam with a whisk.
 ‫• حدثني الحسن بن محمد الدربندي ‪ ،‬قال ‪ :‬سمعت محمد بن‬
‫الفضل المفسر ‪ ،‬يقول ‪ :‬سمعت أبا إسحاق الريحاني ‪ ،‬يقول ‪:‬‬
‫سمعت عبد الرحمن بن رساين البخاري ‪ ،‬يقول ‪ :‬سمعت محمد‬
‫بن إسماعيل البخاري ‪ ،‬يقول ‪ « :‬صنفت كتابي » الصحاح «‬
‫بست عشرة سنة خرجته من ستمائة ألف حديث وجعلته حجة‬
‫فيما بيني وبين هللا عز وجل »‬
‫• خطيب البغدادي‪ ،‬الجامع ألخالق الراوي ‪296 :4‬‬
• Al-Bukhari did not claim that what he left out were the
spurious, nor that there were no authentic traditions
outside his collection. On the contrary he said, "I only
included in my book al-Jami` those that were authentic,
and I left out many more authentic traditions than this to
avoid unnecessary length." He had no intention of
collecting all the authentic traditions. He only wanted to
compile a manual of hadith, according to the wishes of his
Shaikh Ishaq b. Rahwaih, and his function is quite clear
from the title of his book al-Jami` al-Musnad al-Sahih al-
Mukhtasar min umur Rasul Allah wa Sunanhi wa
ayyamih. The word al-Mukhtasar, 'epitome', itself explains
that al-Bukhari did not make any attempt at a
comprehensive collection..
• Islamic Awareness
 ‫بعض مقولة محمد بن إسماعيل‬
‫• ”أخرجت هذا الكتاب يعنى الصحيح من ز?هاء ستمائة‬
‫ألف حديث‪“.‬‬
‫• ”ما أدخلت في كتابي الجامع إال ما صح وتركت من‬
‫الصحاح لحال الطول‪“.‬‬
‫• ”ما وضعت في كتاب الصحيح حديثا ً إال اغتسلت قبل‬
‫ذلك وصليت ركعتين‪“.‬‬
‫» خطيب البغدادي‪ :‬تاريخ بغداد‬
• Imam al-Bukhari selected only a few
authentic ahadith from his vast
collection. However, he left out certain
traditions, despite their authenticity,
simply to avoid excessive length and
repetition in his Al-Jami.
• If anything, the privilege to make such
a gesture is highly complimentary to
the authenticity of the Islamic
traditions.
Selected Statements of Bukhari
• “ I selected/published [the content of] this
book - meaning the Sahih book - from about
600,000 hadiths/reports.“
• “I have not included in my book al-Jami`
but what is authentic, and I left out among
the authentic what I could not get hold of.”
» Abi Bakr Ahmad Ibn `Ali al-Khatib al-Baghdadi,
Tarikh Baghdad Aw Madinah as-Salam, 1931 (1349
AH), Volume II, Maktabat al-Khanji, Cairo & Al-
Maktabah al-`Arabiyyah, Baghdad and Matba'at as-
S'adah near the State Department, Cairo, pp. 8-9.
• This means that there was NOT 600,000 ahadith i.e
seperate narrations of bodies of text.
• In the Science of Hadith the same text with ten
chains of transmission is regarded not as one hadith
but as ten hadith, despite the fact that the text
attached to each chain is the same in every case.
• Professor Mustafa Al-Azami explains Now it is
clear when traditionalists give enormous numbers
for the traditions, they mean channels and sources
of their transmission , and do not mean real
numbers of hadith [3]
• The above quotation reflects Imam al-Bukhari's
gallant honesty to admit that he was not able to
collect each and every authentic tradition that
existed in his day. Rather, his Al-Jami` is only a
partial collection of authentic traditions, despite
its massive volume.
• Furthermore, it should be clarified for the
missionaries that the notion of a partial collection
of authentic material is quite different from the
notion of a partially authentic collection of
material.
 Concept of the Sound (Hasan) Hadith
• Muhammad ibn `Isa ibn Saura ibn Musa ibn al-
Dahhaq al-Tirmidhi (209 –279H)

– The first who introduced the term hasan and other

combination terms:
» Hasan Gharib
» Hasan Sahih Gharib
» Sahih Gharib
» Hasan Sahih.
 Nabia Abbott
• ... the traditions of Muhammad as transmitted by
his Companions and their Successors were, as a
rule, scrupulously scrutinised at each step of the
transmission, and that the so called phenomenal
growth of Tradition in the second and third
centuries of Islam was not primarily growth of
content, so far as the hadith of Muhammad and
the hadith of the Companions are concerned, but
represents largely the progressive increase in
parallel and multiple chains of transmission
• Take a highly simplified example of one Companion narrating a
single hadith from the Prophet to two students: these students
themselves teaching that narration again to two pupils each and so
on until we reach the time of al-Bukhari and his contemporaries.
We will find that in al-Bukhari's generation at least 16 individuals
will be hearing the hadith from their respective teachers. Because
each individual chain of transmission counts as a separate hadith,
what started out as a single narration transmitted by one
Companion only, has evolved within a short period of time to 16
ahadith; an increase of 1600%. The true nature of affairs,
however, being far greater, with a far greater number of
Companions transmitting a far greater number of narrations to a
far greater number of students. This then is the form in which
proliferation took place, the dispersion of narrators and chains of
transmission. Using the mathematical application of geometric
progression, Nabia Abbott concludes:
• ... using geometric progression, we find that one
to two thousand Companions and senior
Successors transmitting two to five traditions
each would bring us well within the range of the
total number of traditions credited to the
exhaustive collections of the third century. Once
it is realised that the isnad did, indeed, initiate a
chain reaction that resulted in an explosive
increase in the number of traditions, the huge
numbers that are credited to Ibn Hanbal, Muslim
and Bukhari seem not so fantastic after all.
 ‫اد بْ ِن َسلَ َمةَ ح و‬ ‫• ح َّد َثنَا هنَّا ٌد ومح َّم ُد بن الْعاَل ِء قَااَل ح َّد َثنَا وكِيع َعن ح َّم ِ‬
‫َ َ ٌ ْ َ‬ ‫َ َ َُ َ ُْ َ‬
‫اد بْ ُن َسلَ َمةَ َع ْن أَبِي‬‫ارو َن أَْنبَأَنَا َح َّم ُ‬ ‫ِ‬ ‫َّ‬ ‫ِ‬ ‫َح َّد َثنَا أ ْ‬
‫َح َم ُد بْ ُن َمن َ َ ْ ُ ُ‬
‫ه‬
‫َ‬ ‫ن‬ ‫ب‬ ‫د‬
‫ُ‬ ‫ي‬ ‫ز‬ ‫ي‬ ‫ا‬‫ن‬
‫َ‬ ‫ث‬
‫َ‬ ‫د‬ ‫ح‬ ‫ع‬
‫ٍ‬ ‫ي‬
‫ْح ْل ِق‬ ‫ل‬‫ا‬ ‫ي‬ ‫الذ َكاةُ إِاَّل فِ‬
‫َّ‬ ‫ن‬ ‫و‬ ‫ك‬ ‫ت‬ ‫ا‬ ‫َم‬
‫أ‬ ‫ِ‬
‫ه‬ ‫َّ‬
‫ل‬ ‫ال‬ ‫ول‬ ‫س‬ ‫ر‬ ‫ا‬‫ي‬ ‫ت‬ ‫ل‬ ‫ق‬ ‫ال‬ ‫ق‬ ‫ِ‬
‫يه‬ ‫ِ‬
‫ب‬‫َ‬‫أ‬ ‫ن‬ ‫ِ‬
‫َ‬ ‫ُ‬ ‫ُ‬ ‫َ َ‬ ‫َ‬ ‫ُ َ َُ‬ ‫ْ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫ش َر َ ْ‬
‫ع‬ ‫اء‬ ‫الْعُ َ‬
‫ك‬ ‫ت ِفي فَ ِخ ِذ َها أَل َ ْج َزأَ َع ْن َ‬ ‫َواللَّبَّ ِة قَ َ‬
‫ال لَ ْو طَ َع ْن َ‬
‫ال َوفِي الْبَاب َع ْن َرافِ ِع‬ ‫ور ِة قَ َ‬
‫ُ َ‬ ‫ر‬ ‫َّ‬
‫الض‬ ‫ي‬ ‫ال ي ِزي ُد بن هارو َن ه َذا ِ‬
‫ف‬ ‫َ ُْ َ ُ َ‬ ‫َ‬ ‫ق‬
‫َ‬ ‫ع‬
‫ٍ‬ ‫ي‬‫ِ‬
‫َح َم ُد بْ ُن َمن‬
‫ال أ ْ‬ ‫– قَ َ‬
‫بْ ِن َخ ِد ٍ‬
‫يج‬
‫يث َح َّم ِاد بْ ِن َسلَ َمةَ َواَل‬ ‫يث غَ ِريب اَل َن ْع ِرفُهُ إِاَّل ِمن ح ِد ِ‬ ‫ال أَبو ِعيسى ه َذا ح ِ‬
‫ْ َ‬ ‫ٌ‬ ‫ٌ‬ ‫د‬ ‫– قَ َ ُ َ َ َ‬
‫ال‬‫اس ِم أَبِي الْعُ َش َر ِاء َف َق َ‬ ‫ْ‬ ‫ي‬ ‫يث وا ْخَتلَ ُفوا فِ‬
‫َ‬
‫ِ‬ ‫د‬‫ف أِل َبِي الْع َشر ِاء َعن أَبِ ِيه غَير ه َذا الْح ِ‬
‫َ‬ ‫َْ َ‬ ‫ُ َ ْ‬ ‫َن ْع ِر ُ‬
‫اس ُم ُه‬ ‫ال‬ ‫ق‬ ‫ي‬‫و‬ ‫ٍ‬
‫ز‬ ‫ل‬ ‫ب‬ ‫ن‬ ‫اب‬ ‫ال‬ ‫ق‬ ‫ي‬ ‫و‬ ‫ٍ‬
‫ز‬ ‫ر‬ ‫ب‬ ‫ن‬ ‫ب‬ ‫ار‬ ‫س‬ ‫ي‬ ‫ه‬ ‫م‬‫اس‬ ‫ال‬ ‫ق‬ ‫ي‬‫و‬ ‫ٍ‬
‫م‬ ‫ضهم اسمه أُسامةُ بن ِق ْه ِ‬
‫ط‬
‫ْ‬ ‫ُ‬ ‫َ‬ ‫ْ‬ ‫ُ‬ ‫َ‬
‫ْ ُ ُ َ َ ُ ْ ُ َْ َ ُ ْ ُ َ َ ُ‬ ‫ُ‬ ‫َ‬ ‫َُ‬ ‫َب ْع ُ ُ ْ ْ ُ ُ َ َ ْ ُ‬
‫ب إِلَى َج ِّد ِه‬ ‫َ‬ ‫س‬‫عُطَ ِار ٌد نُ ِ‬
 Gharib: According al-Tirmidhi

• Hadith which is narrated from one chain only.

• Hadith which has an addition in the text, though

it will be considered a sound tradition, if that
addition is reported by a reliable reporter.

• Hadith which is narrated through various chains

of transmitters but having within one of its chains
an addition in the Sanad.
Hadith which is narrated
from one chain only.

• Tirmidhi mentions as an example a tradition from

Hammad b. Salama from Abu 'Usharai on the
authority of his father who enquired from the
Prophet (S.A.W.) whether the slaughtering of an
animal is confined to the gullet and throat. The
Prophet (S.A.W.) replied that stabbing the thigh
will also suffice.
 ‫ك َع ْن نَافِ ٍع َع ْن َع ْب ِد‬ ‫ِ‬ ‫صِ‬ ‫ِ‬
‫ي َح َّد َثنَا َم ْع ٌن َح َّد َثنَا َمال ٌ‬‫ار ُّ‬ ‫َ‬ ‫ن‬
‫ْ‬ ‫َ‬ ‫أْل‬‫ا‬ ‫ى‬ ‫• َح َّد َثنَا إ ْ َ ُ ُ َ‬
‫وس‬ ‫م‬ ‫ن‬ ‫ب‬
‫ْ‬ ‫ق‬
‫ُ‬ ‫ح‬ ‫س‬
‫ض َز َكا َة ال ِْفطْ ِر ِم ْن‬ ‫ر‬‫ف‬‫َ‬
‫ْ ََ َ َ َ‬ ‫م‬ ‫َّ‬
‫ل‬ ‫س‬ ‫و‬ ‫ول اللَّ ِه صلَّى اللَّهُ َعلَي ِ‬
‫ه‬ ‫َ‬ ‫َ‬ ‫اللَّ ْ ُ َ َ َ ُ‬
‫س‬ ‫ر‬ ‫َّ‬
‫َن‬ ‫أ‬ ‫ر‬ ‫م‬ ‫ع‬ ‫ِ‬
‫ن‬ ‫ب‬ ‫ِ‬
‫ه‬
‫اعا ِم ْن َش ِعي ٍر َعلَى ُك ِّل ُح ٍّر أ َْو َع ْب ٍد ذَ َك ٍر أ َْو أُْنثَى‬ ‫اعا ْ َ ْ ْ َ ً‬
‫ص‬ ‫َو‬
‫أ‬ ‫ر‬‫ٍ‬ ‫م‬ ‫ت‬ ‫ن‬ ‫ِ‬
‫م‬ ‫صً‬ ‫ضا َن َ‬ ‫َر َم َ‬
‫ين‬ ‫ِمن الْمسلِ ِ‬
‫م‬
‫ْ ُْ َ‬
‫ك َع ْن نَ ِاف ٍع َع ْن ابْ ِن‬ ‫يح َو َر َوى َمالِ ٌ‬ ‫يث حسن ص ِ‬ ‫يث اب ِن عُمر ح ِ‬ ‫ال أَبو ِعيسى ح ِ‬
‫ح‬
‫َ ٌَ َ ٌ‬ ‫ٌ‬ ‫د‬ ‫ََ َ‬ ‫ْ‬ ‫ُ‬ ‫د‬ ‫– قَ َ ُ َ َ‬
‫ين‬ ‫م‬‫اد فِ ِيه ِمن الْمسلِ ِ‬ ‫َ‬ ‫ز‬
‫َ‬ ‫و‬ ‫وب‬ ‫ي‬
‫ُّ‬ ‫َ‬
‫أ‬ ‫عُمر َعن النَّبِ ِّي صلَّى اللَّهُ َعلَْي ِه وسلَّم نَ ْحو ح ِد ِ‬
‫يث‬
‫ْ ُْ َ‬ ‫َ َ‬ ‫ََ َ َ َ‬ ‫َ‬ ‫ََ ْ‬
‫ف أ َْه ُل ال ِْعل ِْم فِي َه َذا‬ ‫ل‬ ‫ت‬ ‫خ‬ ‫ا‬ ‫و‬ ‫ين‬ ‫م‬‫ِ‬ ‫ِ‬‫ل‬ ‫س‬ ‫ْم‬
‫ل‬ ‫ا‬ ‫ن‬ ‫ِ‬
‫م‬ ‫ِ‬
‫يه‬ ‫ِ‬
‫ف‬ ‫ر‬‫ك‬ ‫ذ‬ ‫ي‬ ‫م‬ ‫ل‬ ‫و‬ ‫ع‬ ‫ِ‬
‫اف‬ ‫ن‬ ‫ن‬ ‫ٍ‬ ‫ِ‬
‫َ‬
‫ْ ُ ْ َ َ َْ َ‬ ‫ُ‬ ‫ْ‬
‫َ َْ ْ‬ ‫َ‬ ‫ٍ‬ ‫َ‬ ‫َو َر َواهُ غَْي ُر َو َ ْ‬
‫ع‬ ‫د‬ ‫اح‬
‫ص َدقَةَ ال ِْفطْ ِر َو ُه َو‬ ‫م‬ ‫ه‬ ‫ن‬ ‫ع‬ ‫د‬ ‫ؤ‬ ‫ي‬ ‫م‬ ‫ل‬ ‫ين‬ ‫لرج ِل َعبِي ٌد غَْير مسلِ ِ‬
‫م‬ ‫ضهم إِذَا َكا َن لِ‬
‫ْ َ‬ ‫ُ‬ ‫ْ‬ ‫َ‬ ‫ِّ‬ ‫َ‬ ‫َ‬
‫ُ ُْ َ ُْ‬ ‫ُ‬ ‫َّ‬ ‫ال َب ْع ُ ُ ْ‬ ‫َف َق َ‬
‫ين‬ ‫ض ُهم ي َؤدِّي َع ْن ُهم وإِ ْن َكانُوا غَْير مسلِ ِ‬
‫م‬ ‫ع‬ ‫ب‬ ‫ال‬ ‫ق‬ ‫و‬ ‫د‬ ‫م‬ ‫َح‬ ‫أ‬ ‫و‬ ‫ي‬ ‫ِ‬
‫ع‬ ‫ِ‬
‫اف‬ ‫َّ‬
‫الش‬ ‫و‬ ‫ٍ‬ ‫ِ‬
‫َ ُْ َ‬ ‫َْ‬ ‫َْ ُ ْ ُ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ِّ َ ْ َ‬ ‫َق ْو ُل َمال َ‬
‫ك‬
‫ي َوابْ ِن ال ُْمبَ َار ِك َوإِ ْس َح َق‬ ‫َو ُه َو َق ْو ُل الث َّْو ِر ِّ‬
Hadith which has an addition in the text, though it will
be considered a sound tradition, if that addition is
reported by a reliable reporter.

• The example cited by Tirmidhi is a tradition narrated

through the chain of Malik (d. 179 A.H.) from Nafi' (d. 117
A.H.) on the authority of Ibn 'Umar (d. 73 A.H.) who stated
that the Prophet (S.A.W.) declared alms-giving at the end
of Ramadan (month of fasting) obligatory upon every
Muslim, male or female, whether a free person or slave
from the Muslims. However, this tradition has also been
narrated by Ayyub Sakhtiyani and 'Ubaid Allah b. 'Umar,
without the addition "from the "Muslims", hence the above
mentioned example due to the addition of "from the
Muslims" in the text is classified as Gharib.
 Hadith which is narrated through various chains of
transmitters but having within one of its chains an addition
in the Sanad.

• According to Tirmidhi, these definitions

prove that a Gharib Hadith, does not
necessarily mean weak, but it might be
Sahih or Hasan, as long as it comes through
a single Sanad.
 Scholars Views
• Particle 'AW’ is omitted, hence, according to him the Hadith
will be Hasan or Sahih.
» Ibn Hajar
• When a Hadith is reported with two Isnad (chains), one
should be considered as Hasan and the other as Sahih.
» Ibn Salah
• Tirmidhi has coined a new term for a Hadith which is
between Sahih and Hasan. When he (Tirmidhi) says Hasan
Sahih, he implies that this Hadith is higher in rank than
Hasan and lower than Sahih.
» Ibn Kathir
• Relationship between a Sahih and Hasan tradition is not that
of antonyms, on the contrary they belong to the same
category, although Hasan will be considered inferior to
Sahih, therefore they can be combined.
» Ibn Daqiq al-'Id
• The last explanation is accepted by most of the traditionists.
 Definitions of Hasan Hadith
• “Hadith transmitted through an isnad,
free from person who is suspected of lie,
not shadhdh and has something to the
same effect transmitted through another
line of transmitters.” (al-Tirmidhi)
• “Hadith transmitted, in unambiguous
manner, through an isnad consisting of
known persons.” (al-Khattabi)
 Ibn al-Salah’s Definition
• The reporter is mastur • The reporter is known
(screened) to be truthful and
reliable. (but is a degree
• A similar text is less in his accuracy of
reported through hadith in comparison to
another isnad. the reporters of sahih
• Free of any shudhudh hadith.
• Free of any shudhudh
(irregularities)
(irregularities)
 ‫حسن لذاته‬
‫• َح َّدثَنَا حُمَ َّم ُد بْ ُن بَشَّا ٍر بُْن َد ٌار َح َّدثَنَا حُمَ َّم ُد بْ ُن َخالِ ٍد ابْ ُن َعثْ َمةَ َح َّدثَيِن‬
‫َن َعْب َد اللَّ ِه‬ ‫الز ْمعِ ُّي َح َّدثَيِن َعْب ُد اللَّ ِه بْ ُن َكْي َسا َن أ َّ‬ ‫وب َّ‬ ‫ق‬
‫ُ‬
‫ُ َ َُ َ‬ ‫ع‬‫ْ‬ ‫ي‬ ‫ن‬ ‫ب‬
‫ْ‬ ‫ى‬ ‫وس‬ ‫م‬
‫صلَّى اللَّ ُه‬ ‫ه‬‫ول اللَّ ِ‬
‫َ‬ ‫س‬ ‫ر‬ ‫َّ‬
‫َن‬ ‫أ‬ ‫ٍ‬
‫ود‬ ‫ع‬ ‫س‬ ‫م‬ ‫ِ‬
‫ن‬ ‫ب‬ ‫ِ‬
‫ه‬ ‫َّ‬
‫ل‬ ‫ال‬ ‫ِ‬
‫د‬ ‫ب‬ ‫ع‬ ‫ن‬ ‫ع‬ ‫ه‬ ‫ر‬ ‫ب‬ ‫َخ‬ ‫أ‬ ‫ب ن شد ٍ‬
‫َّاد‬
‫َ‬ ‫َُ‬ ‫ْ َ ُْ‬ ‫ْ َ َ ُ َ ْ َْ‬ ‫َْ َ‬
‫صاَل ًة‬ ‫ي‬ ‫َ‬‫ل‬‫ع‬ ‫م‬ ‫ه‬ ‫ر‬ ‫ث‬ ‫ك‬
‫ْ‬ ‫َ‬
‫أ‬ ‫ِ‬
‫ة‬ ‫ام‬‫ي‬ ‫ِ‬
‫ق‬ ‫ل‬
‫ْ‬ ‫ا‬ ‫م‬ ‫و‬ ‫ي‬ ‫يِب‬ ‫ِ‬
‫َّاس‬ ‫ن‬ ‫ال‬ ‫ىَل‬‫َو‬ ‫أ‬ ‫ال‬
‫َ‬ ‫َ‬‫ق‬ ‫م‬ ‫َّ‬
‫ل‬ ‫س‬ ‫و‬ ‫ِ‬
‫ه‬ ‫ي‬ ‫ل‬
‫َ‬ ‫ع‬
‫َ‬ ‫َّ‬ ‫َ‬ ‫ُ‬ ‫َ‬
‫َْ َ َ َ ُ ْ‬ ‫ْ‬ ‫َ ََ َ‬ ‫ْ‬
‫صلَّى‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫• قَ َال أَبُو َ َ َ َ ٌ َ َ ٌ َ ٌ َ ُ َ ْ ِّ َ‬
‫يِب‬‫َّ‬
‫ن‬ ‫ال‬ ‫ن‬ ‫ع‬ ‫ي‬ ‫و‬ ‫ر‬ ‫و‬ ‫يب‬ ‫ر‬ ‫غ‬ ‫ن‬ ‫س‬ ‫ح‬ ‫يث‬ ‫د‬ ‫ح‬ ‫ا‬ ‫ذ‬ ‫ه‬ ‫ى‬ ‫يس‬ ‫ع‬
‫صلَّى اللَّهُ َعلَْي ِه هِبَا‬ ‫الل ُ َ ْ َ َ َ ُ َ ْ َ َ َ َ‬
‫ة‬
‫ً‬ ‫اَل‬‫ص‬ ‫ي‬‫َّ‬ ‫ل‬
‫َ‬ ‫ع‬ ‫ى‬ ‫َّ‬
‫ل‬ ‫ص‬ ‫ن‬ ‫م‬ ‫ال‬‫َ‬ ‫ق‬
‫َ‬ ‫ه‬‫َّ‬
‫ن‬‫َ‬‫أ‬ ‫م‬ ‫َّ‬
‫ل‬ ‫س‬ ‫و‬ ‫ِ‬
‫ه‬ ‫ي‬‫َ‬‫ل‬‫ع‬ ‫ه‬ ‫َّ‬
‫ات (الرتمذي)‬ ‫ع ْشرا و َكتب لَه هِب ا ع ْشر حسنَ ٍ‬
‫َ ً َ ََ ُ َ َ َ ََ‬
 Hasan Li Dhatihi : The Dearest Person to the Prophet

• Al-Tirmidhi recorded on the authority of Muhammad ibn BashshÉr

BundÉr who said, Muhammad ibn KhÉlid ibn ÑAthmah related to us
on the authority of MËsÉ ibn YaÑqËb al-ZamÑÊ said that ÑAdullah
ibn KaysÉn said that ÑAbdullah ibn ShaddÉd reported to him from
“The Messenger of
ÑAbdullah ibn MasÑËd said:
Allah (s.a.w) said the best person to me
in the hereafter is the one who recite more
ÎalÉt upon me
• Some of the transmitters in the isnad of this hadith were not
possessing highest level of retentiveness. Muhammad ibn Khalid ibn
ÑAthmah was charged with ÎadËq yukhti’ (truthful, committing
mistakes). MËsÉ ibn YaÑqËb al-ZamÑÊ was also charged with
ÎadËq sayyi’ al-ÍifÐ (truthfull, having bad memory). According to al-
Tirmidhi this hadith is also gharÊb, meaning no other version of such
hadith found in the collections of hadith. Thus the hadith is labeled as
Íasan li dhatihi
 ‫حسن لذاته ‪ >-----‬صحيح لغريه‬

‫َخَبَرنَا َب ْهُز بْ ُن‬‫أ‬ ‫• ح َّد َثنا حُم َّمد بن بشَّا ٍر أَخبرنَا حَي بن سعِ ٍ‬
‫يد‬
‫ْ‬ ‫ْ َ َ ْىَي ْ ُ َ‬ ‫َ َ َ ُ ُْ َ‬
‫ول اللَّ ِه َم ْن‬ ‫س‬ ‫ر‬ ‫ا‬ ‫ي‬
‫َح َ َ َ ْ َ َ َ ُ ْ ُ َ َ ُ َ‬
‫ت‬ ‫ل‬‫ق‬ ‫ال‬ ‫ق‬ ‫ِّي‬
‫د‬ ‫ج‬ ‫ن‬ ‫ع‬ ‫يِب‬
‫َ‬ ‫أ‬ ‫يِن‬ ‫ث‬ ‫َّ‬
‫د‬ ‫ح‬ ‫ٍ‬
‫م‬ ‫ي‬ ‫ِ‬
‫ك‬
‫ت‬ ‫ُ‬ ‫ل‬
‫ْ‬ ‫ق‬‫ُ‬ ‫ال‬ ‫َ‬ ‫ق‬
‫َ‬ ‫ك‬‫َ‬ ‫ُم‬
‫َّ‬ ‫أ‬ ‫ال‬
‫َ‬ ‫ق‬
‫َ‬ ‫ن‬ ‫م‬
‫ُ َْ‬ ‫َّ‬‫مُث‬ ‫ت‬ ‫ل‬
‫ْ‬ ‫ق‬
‫ُ‬ ‫ال‬
‫َ‬ ‫ق‬
‫َ‬ ‫ك‬‫َ‬ ‫ُم‬
‫َّ‬ ‫أ‬ ‫ال‬‫َ‬ ‫ق‬
‫َ‬ ‫ر‬‫ُّ‬ ‫َب‬
‫َ‬ ‫أ‬
‫اك مُثَّ‬ ‫ت مُثَّ َم ْن قَ َال مُثَّ أَبَ َ‬ ‫ك قَ َال ُق ْل ُ‬ ‫مُثَّ َم ْن قَ َال أ َُّم َ‬
‫ال َويِف الْبَاب َع ْن أَيِب ُهَر ْيَر َة َو َعْب ِد اللَّ ِه بْ ِن َع ْم ٍرو‬‫ب قَ َ‬
‫َ‬ ‫ر‬ ‫ق‬
‫ْ‬ ‫َ‬ ‫أْل‬‫ا‬ ‫َ‬‫ف‬ ‫ب‬ ‫َ‬ ‫ر‬ ‫ق‬
‫ْ‬ ‫َ‬ ‫أْل‬ ‫ا‬
‫ِ‬ ‫ٍ‬ ‫ِ‬ ‫ِ‬ ‫َ‬
‫ِ‬ ‫يِب‬
‫َ‬ ‫ِ‬
‫يسى َو َب ْهُز بْ ُن َحكيم ُه َو أَبُو ُم َعاويَةَ بْ ُن‬ ‫َو َعائ َشةَ َوأَ الد َّْر َداء قَ َ‬
‫ال أَبُو ع َ‬
‫يث َح َس ٌن َوقَ ْد تَ َكلَّ َم ُش ْعبَةُ يِف َب ْه ِز بْ ِن َح ِكي ٍم َو ُه َو‬ ‫ِ‬
‫ي َو َه َذا َح ٌ‬
‫د‬ ‫َحْي َد َة الْ ُق َشرْيِ ُّ‬
‫اد بْ ُن َسلَ َمةَ َو َغْي ُر‬ ‫و‬ ‫ي‬ ‫ِ‬
‫ر‬ ‫َّو‬ ‫الث‬ ‫و‬ ‫ر‬ ‫م‬ ‫ع‬‫م‬ ‫ه‬ ‫ن‬‫ع‬ ‫ى‬ ‫و‬‫ر‬ ‫و‬ ‫ِ‬
‫يث‬ ‫ِ‬
‫د‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫َّ‬
‫َ َ َ َْ ُ َ ْ َ ٌ َ ْ ُّ َ مَح ُ‬ ‫ثَ ٌ ْ َ ْ َ‬
‫حْل‬ ‫ا‬ ‫ل‬ ‫َه‬‫أ‬ ‫د‬ ‫ن‬‫ع‬ ‫ة‬ ‫ق‬
‫اح ٍد ِم ْن اأْل َئِ َّم ِة‬ ‫وِ‬
‫َ‬
• Al-Tirmidhi recorded on the authority of Muhammad ibn Bashshar
who said that Yahya ibn SaÑÊd, Bahz ibn ×akÊm related to us on the
authority of his father from his grandfather (MuÑÉwiyah) who said:
I asked, O Messenger of Allah! To whom I have to
serve more? He replied, your mother. I asked, then
whom? He replied, your mother. I asked then whom?
He replied, your mother. I asked then whom? He
replied your father, then the closest, the closest.
• Some of the transmitters in the isnad of this hadith were not
possessing highest level of retentiveness. Bahz ibn ×akÊm
was truthful (ÎadËq). Even some evaluators like ÑAlÊ ibn
al-MadÊnÊ had considered him as a trustworthy (thiqah).
No doubt in his qualification to transmit hadith. However
evaluators like ShuÑbah ibn al-HajjÉj had some doubt about
his retentiveness. Therefore, scholars like Imam al-Tirmidhi
had labeled this hadith as Íasan li dhatihi.
 ‫ض ْي ٍل َع ْن أَبِ ِيه‬ ‫َّ‬ ‫ِ‬ ‫ِ‬ ‫• َح َّد َثنَا أَبُو ُك َريْ ٍ‬
‫ب ُم َح َّم ُد بْ ُن ال َْعاَل َ ْ َ ُّ َ َ ْ ُ َ‬
‫ف‬
‫ُ‬ ‫ن‬ ‫اب‬ ‫ا‬ ‫ن‬‫ث‬‫َ‬ ‫د‬ ‫ح‬ ‫ي‬ ‫ان‬ ‫د‬ ‫م‬‫ْه‬
‫ل‬ ‫ا‬ ‫ء‬
‫ال‬‫ال قَ َ‬ ‫َع ْن عُ َم َار َة بْ ِن الْ َق ْع َق ِاع َع ْن أَبِي ُز ْر َعةَ َع ْن أَبِي ُهر ْير َة قَ َ‬
‫َ َ‬
‫الص ْحبَ ِة‬
‫ُّ‬ ‫ِ‬
‫ن‬ ‫س‬‫ُْ‬ ‫ح‬ ‫ِ‬
‫ب‬ ‫ِ‬
‫َّاس‬ ‫ن‬‫ال‬ ‫ُّ‬
‫ق‬ ‫َح‬
‫أ‬
‫َْ َ‬ ‫ن‬ ‫م‬ ‫ه‬‫ِ‬ ‫َّ‬
‫ل‬ ‫ال‬ ‫ول‬ ‫َ‬ ‫س‬ ‫ر‬ ‫ا‬
‫ٌََُ َُ‬ ‫ي‬ ‫ل‬ ‫ج‬ ‫ر‬
‫اك أَ ْدنَ َ‬
‫اك‬ ‫وك ثُ َّم أَ ْدنَ َ‬
‫ك ثُ َّم أَبُ َ‬‫ك ثُ َّم أ ُُّم َ‬ ‫ك ثُ َّم أ ُُّم َ‬‫ال أ ُُّم َ‬
‫قَ َ‬
‫ِ‬
‫يك َع ْن ُع َم َار َة َوابْ ِن ُش ْب ُر َمةَ َع ْن أَبي ُز ْر َعةَ‬ ‫ِ‬
‫َح َّد َثنَا أَبُو بَ ْك ِر بْ ُن أَبي َش ْيبَةَ َح َّد َثنَا َش ِر ٌ‬
‫صلَّى اللَّهُ َعلَْي ِه َو َسلَّ َم فَ َذ َك َر بِ ِمثْ ِل‬‫اء َر ُج ٌل إِلَى النَّبِ ِّي َ‬ ‫ََ‬ ‫ج‬ ‫ال‬
‫َ‬ ‫ق‬
‫َ‬ ‫ة‬
‫َ‬ ‫َع ْن أَب َ َ‬
‫ر‬ ‫ي‬‫ْ‬ ‫ر‬‫ه‬‫ُ‬ ‫ي‬ ‫ِ‬
‫َن َح َّدثَنِي ُم َح َّم ُد بْ ُن َحاتِ ٍم َح َّد َثنَا َشبَابَةُ‬ ‫ال َن َع ْم َوأَبِ َ‬
‫يك لَُتنَبَّأ َّ‬ ‫اد َف َق َ‬‫يث َج ِري ٍر َو َز َ‬ ‫ح ِد ِ‬
‫َ‬
‫ب‬ ‫ي‬ ‫ه‬ ‫و‬ ‫ا‬ ‫ن‬ ‫ث‬
‫َ‬ ‫َّ‬
‫د‬ ‫ح‬ ‫ن‬
‫ُ‬ ‫ا‬ ‫ب‬
‫َّ‬ ‫ح‬ ‫ا‬ ‫ن‬ ‫ث‬
‫َ‬ ‫َّ‬
‫د‬ ‫ح‬ ‫ٍ‬
‫اش‬ ‫ر‬ ‫خ‬ ‫ح َّد َثنا مح َّم ُد بن طَلْحةَ ح و ح َّدثَنِي أَحم ُد بن ِ‬
‫ْ َ ْ ُ َ َ َ َ َ َ ُ َْ ٌ‬ ‫َ‬ ‫َ َ ُ َ ُْ َ‬
‫ب من أَب ُّر وفِي ح ِد ِ‬
‫يث‬ ‫ٍ‬ ‫ي‬ ‫ه‬ ‫و‬ ‫يث‬‫ِ‬ ‫اد فِي ح ِ‬
‫د‬ ‫ِ‬ ‫ن‬
‫َْ‬‫س‬ ‫ِ‬ ‫إْل‬‫ا‬ ‫ا‬ ‫ذ‬
‫َ‬ ‫ه‬ ‫ِ‬
‫ك َُ َ ْ ْ َُْ َ‬
‫ب‬ ‫ة‬
‫َ‬ ‫م‬ ‫ر‬ ‫ب‬ ‫ش‬
‫ُ‬ ‫ِ‬
‫ن‬ ‫اب‬ ‫ن‬ ‫ع‬ ‫ا‬‫م‬ ‫ه‬ ‫اَل‬‫ِ‬
‫ُ َْ َ ْ َ َ َ‬ ‫َ‬
‫يث َج ِري ٍر‬ ‫الص ْحب ِة ثُ َّم ذَ َكر بِ ِمثْ ِل ح ِد ِ‬ ‫ُّ‬ ‫ِ‬
‫ن‬ ‫س‬ ‫ح‬ ‫ِ‬‫ب‬ ‫ِّي‬
‫ن‬ ‫َّاس أَح ُّق ِ‬
‫م‬ ‫ِ‬ ‫ن‬ ‫ال‬ ‫َي‬
‫ُّ‬ ‫أ‬ ‫ة‬
‫َ‬ ‫ح‬ ‫ل‬
‫ْ‬ ‫ط‬
‫َ‬ ‫ِ‬
‫ن‬ ‫ب‬ ‫مح َّم ِ‬
‫د‬
‫َ‬ ‫َ‬ ‫َ‬ ‫ُْ‬ ‫َ‬ ‫َ‬ ‫َُ ْ‬
‫(مسلم)‬
• ImÉm Muslim recorded on the authority of Abu Kuraib
Muhammad ibn al-ÑAlÉ’ al-HamdÉnÊ who said, Ibn FuÌail
related to us from his father from ÑUmÉrah ibn al-QaÑqÉÑ
from Abu ZurÑah from
• Abu Hurairah said, a man said: O
Messenger of Allah! Who is the right
person to receive my sincere devotion. He
replied your mother, then your mother,
then your mother, then your father, then
the closer, the closer to you.
• The status of this hadith is sahih li dhatihihi. It supports and
upgrades the former version of the ÍadÊth to ÎaÍÊÍ li
ghairihi.
 ‫ضعيف ‪ > --‬حسن لغيره‬
‫اج‬ ‫جَّ‬ ‫ح‬
‫َ‬ ‫ث َعنْ ْ‬
‫ال‬ ‫ٍ‬ ‫ا‬ ‫ي‬‫َ‬ ‫غ‬ ‫ِ‬ ‫ْنُ‬ ‫ب‬ ‫صُ‬ ‫ْ‬
‫ف‬ ‫ح‬
‫َ‬ ‫ا‬ ‫َ‬
‫ن‬ ‫• َح َّد َث َنا َعلِيُّ بْنُ حُجْ ٍر َح َّد َ‬
‫ث‬
‫ِ‬
‫صلَّى هَّللا ُ‬ ‫ْت َم َع ال َّن ِبيِّ َ‬ ‫صلَّي ُ‬ ‫ْن ُع َم َر َقا َل َ‬ ‫َعنْ َع ِط َّي َة َعنْ اب ِ‬
‫ْن َقا َل‬ ‫ِ‬ ‫ي‬‫ت‬ ‫َ‬ ‫ع‬‫َ‬ ‫ْ‬
‫ك‬ ‫ر‬
‫َ‬ ‫ا‬‫ه‬ ‫َ‬ ‫دَ‬ ‫عْ‬ ‫ب‬
‫َ‬ ‫و‬
‫َ‬ ‫ْن‬
‫ِ‬ ‫ي‬‫ت‬‫َ‬ ‫ع‬
‫َ‬ ‫ْ‬
‫ك‬ ‫ر‬
‫َ‬ ‫ر‬ ‫َ‬
‫ف‬ ‫س‬ ‫َّ‬ ‫ال‬ ‫ي‬ ‫ف‬
‫ِ‬ ‫ْر‬
‫َ‬ ‫ه‬ ‫ُّ‬
‫الظ‬ ‫م‬
‫َ‬ ‫َّ‬ ‫َع َل ْي ِه َو َسل‬
‫ِ‬
‫يث َح َس ٌن َو َق ْد َر َواهُ ابْنُ أَ ِبي َل ْي َلى َعنْ‬ ‫يسى َه َذا َح ِد ٌ‬ ‫أَبُو ِع َ‬
‫ْن ُع َم َر‬ ‫َع ِط َّي َة َو َنا ِف ٍع َعنْ اب ِ‬
 Weak  Hasan li ghairihi : Prayer during Journey
• Ali ibn Hujr related to us on the authority of Hafs
ibn Ghiyath from Hajjaj from `Atiyyah from Ibn
`Umar who said: I prayed with the Prophet (s.a.w)
in the journey the zuhr two rakaah and followed
with another two rakaah.
• Hajjaj ibn Artah (truthful, making a lot mistake and
diguise
• `Atiyyah ibn Sa`d ibn Junadah al-Ufi (same verdict
with that of Hajjaj and he was a shi`i)
 ‫• َح َّدثَنَا حُمَ َّم ُد بْ ُن عَُبْي ٍد الْ ُم َح ِاريِب ُّ َي ْعيِن الْ ُكويِف َّ َح َّدثَنَا َعلِ ُّي بْ ُن‬
‫ِ‬
‫اش ٍم َع ْن ابْ ِن أَيِب لَْيلَى َع ْن َع ِطيَّةَ َونَاف ٍع َع ْن ابْن عُ َمَر قَ َال‬
‫ِ‬ ‫هِ‬
‫َ‬
‫ت‬ ‫ي‬‫َّ‬
‫ل‬ ‫ص‬ ‫ف‬
‫َ‬ ‫ر‬‫ِ‬ ‫ف‬
‫َ‬ ‫الس‬
‫َّ‬ ‫و‬ ‫ِ‬
‫ر‬ ‫ض‬ ‫حْل‬‫ا‬ ‫ِ‬ ‫يِف‬ ‫م‬‫َّ‬
‫ل‬ ‫س‬ ‫و‬ ‫ه‬ ‫ي‬ ‫ل‬
‫َ‬ ‫ع‬ ‫ه‬ ‫َّ‬
‫ل‬ ‫ال‬ ‫ى‬ ‫َّ‬
‫ل‬ ‫ص‬ ‫يِب‬‫َّ‬
‫ن‬ ‫ال‬ ‫ع‬ ‫م‬ ‫ت‬ ‫ي‬ ‫َّ‬
‫ل‬ ‫ص‬
‫َْ ُ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ َ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫ُ‬ ‫َ‬ ‫ِّ‬ ‫َ‬ ‫َ‬ ‫ُ‬ ‫ْ‬ ‫َ‬
‫الس َف ِر‬
‫َّ‬ ‫يِف‬ ‫م‬ ‫ت‬ ‫ي‬‫َّ‬
‫ل‬ ‫ص‬ ‫و‬ ‫ِ‬
‫َم َعهُ َ َ ْ َ ْ َ ً َ َ ْ َ َ َ ََ نْي َ َ ْ ُ َ َ ُ‬
‫ه‬ ‫ع‬ ‫ت‬ ‫ع‬ ‫ك‬ ‫ْ‬ ‫ر‬ ‫ا‬ ‫ه‬ ‫د‬ ‫ع‬ ‫ب‬ ‫و‬ ‫ا‬ ‫ع‬ ‫ب‬ ‫َر‬‫أ‬ ‫ر‬ ‫ه‬ ‫ُّ‬
‫ظ‬ ‫ال‬ ‫ر‬‫ِ‬ ‫ض‬ ‫حْل‬ ‫ا‬ ‫يِف‬
‫ص ِّل بَ ْع َد َها‬ ‫مَل‬ ‫ِ‬
‫الظ ْ َ َ َ َ َ ْ َ َ َ َ َ ْ َ َ َ َ ْ ُ َ‬
‫ي‬ ‫و‬ ‫نْي‬ ‫ت‬
‫َ‬ ‫ع‬ ‫ك‬‫ْ‬ ‫ر‬ ‫ر‬ ‫ص‬ ‫ع‬ ‫ْ‬‫ل‬ ‫ا‬ ‫و‬ ‫ِ‬ ‫نْي‬ ‫ت‬
‫َ‬ ‫ع‬ ‫ك‬
‫ْ‬ ‫ر‬ ‫ا‬ ‫ه‬ ‫د‬
‫َ‬ ‫ع‬ ‫ب‬ ‫و‬ ‫ِ‬ ‫نْي‬ ‫ت‬
‫َ‬ ‫ع‬ ‫ك‬
‫ْ‬ ‫ر‬ ‫ر‬ ‫ه‬ ‫ُّ‬
‫ص يِف‬ ‫ق‬
‫ُ‬ ‫ن‬
‫ْ‬ ‫ت‬
‫َ‬ ‫اَل‬ ‫ات‬‫ٍ‬ ‫ع‬‫ك‬‫َ‬ ‫ر‬ ‫ث‬‫َ‬ ‫َ‬
‫اَل‬ ‫ث‬ ‫اء‬ ‫و‬ ‫س‬ ‫ِ‬
‫ر‬ ‫ف‬
‫َ‬ ‫الس‬
‫َّ‬ ‫و‬ ‫ِ‬
‫ر‬ ‫ض‬ ‫حْل‬‫ا‬ ‫يِف‬ ‫ب‬ ‫ر‬‫ِ‬ ‫غ‬
‫ْ‬ ‫م‬ ‫ْ‬‫ل‬ ‫ا‬ ‫و‬ ‫ا‬ ‫ئ‬‫ي‬ ‫ش‬
‫ُ‬ ‫َ َ‬ ‫ًَ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ َ َ‬ ‫ً‬ ‫ْ‬
‫َّها ِر َوبَ ْع َد َها َر ْك َعَتنْي ِ قَ َال أَبُو‬ ‫الن‬ ‫ر‬ ‫ت‬
‫ْ‬ ‫ِ‬
‫و‬ ‫ي‬ ‫ه‬‫ِ‬ ‫ِ‬
‫ر‬ ‫ف‬‫َ‬ ‫الس‬
‫َّ‬ ‫يِف‬ ‫اَل‬ ‫و‬ ‫ِ‬
‫ر‬ ‫ض‬ ‫حْل‬‫ا‬
‫َ ُ َ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫ول َما َر َوى ابْ ُن أَيِب لَْيلَى‬ ‫ق‬ ‫ي‬ ‫ا‬ ‫د‬ ‫م‬ ‫ت‬ ‫ع‬
‫َ َ َ َ ٌ َ َ ٌ مَس ْ حُمَ َّ ً َ ُ ُ‬ ‫ِ‬ ‫ن‬ ‫س‬ ‫ح‬ ‫يث‬ ‫د‬‫ِ‬ ‫ح‬ ‫ا‬ ‫ذ‬ ‫ه‬ ‫ى‬ ‫يس‬ ‫ِ‬
‫ع‬
‫ب إِيَل َّ ِم ْن َه َذا َواَل أ َْر ِوي َعْنهُ َشْيئًا‬ ‫ج‬ ‫َع‬ ‫أ‬ ‫ا‬ ‫يث‬ ‫حِ‬
‫د‬
‫َ ً َْ َ‬
• Muhammad ibn Ubaid al-Maharibi related to
us on the authority of Ali ibn Hashim from
Ibn Abi Layla from `Atiyyah and Nafi` from
Ibn `Umar who said: I had experience
praying with the Prophet (s.a.w) both at
home place (hadar) and in journey; I prayed
with at home place the zuhr four (rakaah)
and followed with another two rakaah. I
prayed with him in the journey the zuhr two
rakaah and followed with another two
rakaah..
• Ibn Abi Layla prominent jurist but the
hadith experts had charged him with weak
memory
 ‫‪Disqualify for Upgrading‬‬
‫ض َوا ُن اللَّ ِه ‪،‬‬ ‫ال ‪ { :‬أ ََّو ُل الْوقْ ِ‬
‫ت ِر ْ‬ ‫َ‬ ‫َ‬ ‫َ‬‫ق‬ ‫م‬
‫َ‬
‫صلَّى اللَّهُ َعلَْي ِه َو َسلَّ‬ ‫َ‬ ‫ي‬‫َّ‬ ‫ِ‬
‫ب‬ ‫َّ‬
‫ن‬ ‫ال‬ ‫َّ‬
‫َن‬ ‫أ‬ ‫ة‬
‫َ‬ ‫ور‬
‫َ‬ ‫ذ‬
‫ُ‬ ‫ح‬‫ْ‬ ‫م‬
‫َ‬ ‫ي‬ ‫ِ‬
‫• َو َع ْن أَب‬
‫يف ِج ًّدا‬‫ض ِع ٍ‬ ‫ٍ‬
‫د‬ ‫ن‬ ‫س‬ ‫ِ‬
‫ب‬ ‫ي‬‫ِ‬‫ْن‬
‫ْ َ َ ُ َ ُّ َ َ َ‬‫ط‬ ‫ق‬
‫ُ‬ ‫ار‬ ‫َّ‬
‫الد‬ ‫ه‬ ‫ج‬ ‫ر‬ ‫خ‬ ‫َ‬‫أ‬ ‫}‬ ‫ِ‬
‫ه‬ ‫َّ‬
‫ل‬ ‫ال‬ ‫و‬ ‫ف‬
‫ْ‬ ‫ع‬ ‫ه‬ ‫ر‬ ‫آخ‬‫ِ‬ ‫و‬ ‫‪،‬‬ ‫ه‬‫وأَوسطُهُ رحمةُ اللَّ ِ‬
‫ُ‬ ‫َ‬ ‫ُ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫َ َْ َْ‬
‫ْكبَا ِر ‪َ ،‬و َك َّذبَهُ ابْ ُن‬ ‫ِ‬
‫ال أَحم ُد ‪َ :‬كا َن من الْ َك َّذابِين ال ِ‬ ‫َ‬ ‫ق‬
‫َ‬ ‫‪،‬‬ ‫"‬‫ِ‬‫ي‬ ‫ِ‬
‫– أِل َنَّهُ من ِرواي ِة " يع ُقوب ب ِن الْول ِ‬
‫يد الْم َدنِ‬
‫ِ‬ ‫َ‬ ‫ِ‬ ‫ِ ْ‬ ‫َ‬ ‫ْ‬ ‫ِّ‬ ‫ِ‬‫َ‬ ‫ِ ْ َ َ َْ ِ َ ْ َ‬
‫ض ِع ‪َ ،‬ك َذا في َح َواشي الْ َقاضي ‪.‬‬ ‫سبَهُ ابْ ُن حبَّا َن إلَى ال َْو ْ‬‫َّسائ ّي ‪َ ،‬ونَ َ‬ ‫م ْعيَ ٍن ‪َ ،‬وَت َر َكهُ الن َ‬
‫ِّف ‪ِ ( :‬ج ًّدا )‬ ‫صن ُ‬ ‫ْم‬‫ل‬ ‫ا‬ ‫ال‬
‫َ‬ ‫ق‬
‫َ‬ ‫ا‬‫ذ‬‫َ‬ ‫ادهِ " إبر ِاهيم بن َز َك ِريَّا الْبجلِي " وهو متَّهم ‪ ،‬ولِ‬ ‫َن ِفي إسنَ ِ‬ ‫َّ‬ ‫أ‬ ‫ح‬‫ِ‬ ‫ر‬ ‫َّ‬
‫الش‬ ‫ي‬ ‫– وِ‬
‫ف‬
‫ُ َ‬ ‫َ‬
‫َ َ ُ ٌ َ‬ ‫ُ‬ ‫ُّ‬ ‫ََ‬ ‫ْ‬
‫َِ ُ ُ‬ ‫ْ‬ ‫ْ‬ ‫ِ‬ ‫ِ‬ ‫ِْ‬ ‫َ‬
‫َّ‬
‫ال إنهُ يَ ْش َه ُد لَهُ َق ْولُهُ ‪.‬‬ ‫ًّ‬
‫اب جدا ؛ َواَل ُي َق ُ‬ ‫َّ‬
‫ض ْعفه ‪َ ،‬وقَد ْمنَا إ ْع َر َ‬ ‫ِّ‬
‫ُم َؤك ًدا ل َ‬
‫ضا ‪.‬‬‫يف أَيْ ً‬ ‫ض ِع ٌ‬ ‫يث ابْ ِن عُ َم َر نَ ْح ُوهُ ‪ُ ،‬دو َن اأْل َ ْو َس ِط ‪َ ،‬و ُه َو َ‬ ‫ي ِمن ح ِد ِ‬ ‫ِّ‬ ‫• ولِ ِّلتر ِم ِ‬
‫ذ‬
‫ْ َ‬ ‫َ ْ‬
‫ض ِع ٌ‬
‫يف‬ ‫َ‬ ‫و‬ ‫ه‬ ‫و‬ ‫ط‬‫ِ‬ ‫س‬ ‫و‬ ‫َ‬ ‫أْل‬‫ا‬ ‫ن‬
‫َ‬ ‫و‬ ‫د‬ ‫ه‬ ‫ر‬ ‫ِ‬
‫آخ‬ ‫و‬ ‫ت‬‫ِ‬ ‫ق‬
‫ْ‬ ‫ْو‬‫ل‬‫ا‬ ‫ل‬ ‫َ‬ ‫َو‬
‫َّ‬ ‫أ‬ ‫ر‬ ‫ك‬
‫َ‬ ‫َ‬‫ذ‬ ‫ه‬ ‫و‬ ‫ح‬ ‫َ‬‫ن‬ ‫ر‬ ‫م‬ ‫ع‬ ‫ِ‬
‫ن‬ ‫اب‬ ‫يث‬‫ِ‬ ‫ِ‬
‫د‬ ‫ح‬ ‫ن‬ ‫ِ‬
‫م‬ ‫ي‬‫ُّ‬ ‫ذ‬‫ِ‬ ‫ِ‬
‫م‬ ‫• َو ِّ‬
‫الت ْر‬
‫َ‬
‫ص ُّح َش ِ‬‫ُ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫ُ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ُ‬ ‫ُ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫ُ‬ ‫ْ‬ ‫َ‬ ‫ْ‬
‫ضا ؛ أِل َ َّن فِ ِيه " يع ُقوب بن الْولِ ِ‬
‫اه ًدا ؛‬ ‫ضا ‪ ،‬و ِف ِيه ما س ِم ْعت ‪ ،‬وإِنَّما ُقلْنَا اَل ي ِ‬ ‫ً‬ ‫َي‬‫أ‬ ‫"‬ ‫يد‬ ‫ً‬ ‫أَي‬
‫َ‬ ‫َ َ‬ ‫َ َ َ‬ ‫ْ‬ ‫َْ َ ْ َ َ‬ ‫الش ِ‬ ‫ْ‬
‫ود‬
‫اه َد َوال َْم ْش ُه َ‬ ‫أِل َ َّن َّ‬
‫ِ‬ ‫َّ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ودا لَهُ ‪.‬‬ ‫ه‬ ‫ش‬
‫ْ‬
‫ً ََ ُ ً‬ ‫م‬ ‫و‬ ‫ا‬ ‫د‬ ‫اه‬ ‫ش‬
‫َ‬ ‫ن‬‫ُ‬ ‫و‬ ‫ك‬
‫ُ‬ ‫ي‬
‫ْ َ‬ ‫ف‬
‫َ‬ ‫ي‬‫ك‬‫َ‬ ‫َ‬‫ف‬ ‫‪،‬‬ ‫اب‬
‫ٌ‬ ‫ذ‬ ‫ك‬
‫َ‬ ‫ه‬
‫ُ‬ ‫َّ‬
‫ن‬ ‫إ‬ ‫‪:‬‬ ‫يه‬ ‫ف‬ ‫ة‬
‫ُ‬ ‫م‬
‫َّ‬ ‫ئ‬ ‫َ‬ ‫أْل‬‫ا‬ ‫ال‬
‫َ‬ ‫ق‬
‫َ‬ ‫• لَهُ ف َ َ ْ‬
‫ن‬ ‫م‬ ‫ا‬ ‫م‬ ‫ه‬ ‫ي‬
 Concept of Weak (Da`if) Hadith

• A hadith which fails to reach the status of

hasan is da'if. Usually, a hadith becomes
week due to lack ness of criteria for sahih
hadith. The smaller the number of
defects, the less severe the weakness. The
more the defects in number and severity,
the closer the hadith will be to being
maudu` (fabricated).
 ‫ش َجا ُع بْنُ َم ْخ َل ٍد َح َّد َث َنا ُه َش ْي ٌم أَ ْخ َب َر َنا يُو ُنسُ بْنُ‬ ‫• َح َّد َث َنا ُ‬
‫اس َع َلى‬ ‫ب َج َم َع ال َّن َ‬ ‫ُع َب ْي ٍد َعنْ ْال َح َس ِن أَنَّ ُع َم َر ب َْن ْال َخ َّطا ِ‬
‫ين َل ْي َل ًة َواَل َي ْق ُن ُ‬
‫ت‬ ‫صلِّي َل ُه ْم ِع ْش ِر َ‬ ‫ان ُي َ‬ ‫ب َف َك َ‬‫ْن َكعْ ٍ‬ ‫ب‬ ‫يِّ‬ ‫ب‬‫َ‬ ‫أُ‬
‫ِ‬
‫ت ْال َع ْش ُر اأْل َ َوا ِخ ُر‬ ‫ف ْال َبا ِقي َفإِ َذا َكا َن ْ‬ ‫ِب ِه ْم إِاَّل ِفي ال ِّنصْ ِ‬
‫ون أَ َب َق أ ُ َبيٌّ َقا َل أَبُو‬ ‫صلَّى ِفي َب ْي ِت ِه َف َكا ُنوا َيقُولُ َ‬ ‫ف َف َ‬ ‫َت َخلَّ َ‬
‫ت َلي َ‬
‫ْس‬ ‫َداوُ د َو َه َذا َي ُد ُّل َع َلى أَنَّ الَّ ِذي ُذ ِك َر ِفي ْالقُ ُنو ِ‬
‫ث أ ُ َب ٍّي‬‫ف َح ِدي ِ‬ ‫ضعْ ِ‬ ‫ان َي ُداَّل ِن َع َلى َ‬ ‫ِ‬ ‫َ‬
‫ث‬ ‫ي‬ ‫د‬
‫ِ‬ ‫ح‬‫َ‬ ‫ْ‬
‫ال‬ ‫ان‬ ‫َ‬
‫ِب َشيْ ٍء َو َه ِ‬
‫ذ‬
‫ت ِفي ْال ِو ْت ِر‬ ‫صلَّى هَّللا ُ َع َل ْي ِه َو َسلَّ َم َق َن َ‬ ‫أَنَّ ال َّن ِبيَّ َ‬
 Weak Hadith : Qunut in Tarawih Prayer
• Abu Dawud recorded on the authority of ShujÉÑ
ibn Makhlad who related from Hushaim on the
authority of Yunus ibn ÑUbaid from al-Hasan who
said: “ ÑUmar ibn al-KhaÏÏab had gathered the
people (for the tarÉwÊÍ prayer) under the leadership
of Ubay ibn KaÑb. He prayed with them for twenty
nights without reciting qunËt. However for rest of
the night he had done so ……….”
•  An isnÉd investigation of this ÍadÊth shows a gap between
al-Hasan and ÑUmar. Hasan born in year 21H and Umar
died in year 24H. It is impossible for Hasan, who was only
three years old, to had heard ÍadÊth from Umar. ( Abu
Dawud, Sunan, v.2, p.65.)
 Example of Weak Hadith : Umrah is not Obligatory

‫• حدثنا حممد بن عبد األعلى الصنعاين حدثنا عمر بن علي عن‬

‫احلجاج عن حممد بن املنكدر عن جابر أن النيب صلى اهلل عليه وسلم‬
‫سئل عن العمرة أواجبة هي قال ال وأن تعتمروا هو أفضل‬
• Al-Tirmidhi recorded on the authority of Muhammad ibn
`Abd al-AÑlÉ al-ØanÑÉnÊ who said, ÑUmar ibn ÑAlÊ
related to us from al-HajjÉj from Muhammad ibn al-
Munkadir from JÉbir said that the Prophet (s.a.w) was asked
about the Ñumrah. Is it obligatory? He said, no, it is
preferable to do it.
• This hadith is charged with weakness due to the transmitter,
al-HajjÉj ibn ArÏÉh. He was a jurist, ÎadËq (truthfull),
kathÊr al-khaÏa’ (commit a lot of mistakes, and known to a
mudallis (disguised)
 Legitimacy of Weak
Hadith
• Absolutely acceptable
• Absolutely rejectable
• Conditionally acceptable
 Absolutely acceptable
• Ahmad ibn Hanbal, Abu Dawud
– Da`if Hadith is stronger (better) than the views
of the people."
 Conditionally acceptable
• Ali al-Qari, Ibn al-Salah, al-Nawawi, Ibn Hajar
al-Haytami and Ibn Sayyid al-Nas.
– In fada’il al-a`mal 
– The hadith should not be in the category of the
weakest hadith (shadid al-da` f).
– The hadith must be in conformity with the Qur’anic
spirit and authentic hadith.
– One should not rely concretely on its rewarding
contents when he performed what is due.
 Absolutely rejectable
• Majority:
– Yahya ibn Ma`in, Bukhari, Muslim, Abu
Zakariyya al-Nisaburi, Abu Zur`ah, Ibn
Hibban, Abu Sulayman al-Khattabi, Ibn Hazm,
Ibn Taymiyyah, al-Shawkani, Ahmad Shakir,
etc.
 Fabrication of Hadith
Al-MawÌË`

• Definition
• Historical Background
• Intended and Unintended reasons
• Symptoms / HOW TO DETECT
• Compilations Works
 Concept of False (Mawdu`)
Hadith
• A text, which goes against the established
norms of the Prophet's sayings (may Allah
bless him and grant him peace), or a
statement attributed by a liar to the Prophet
Muhammad.
• ACCORDING TO THE RELIABILITY AND MEMORY OF THE REPORTERS.htm
‫اء َع ْن‬ ‫ي‬ ‫ِ‬
‫ر‬ ‫ك‬ ‫ز‬ ‫ن‬ ‫ب‬ ‫يل‬ ‫اح ح َّد َثنَا إِسم ِ‬
‫ع‬ ‫• َح َّد َثنَا أَبُو َج ْع َف ٍر ُم َح َّم ُد بْ ُن َّ‬
‫َ‬ ‫َّ‬ ‫َ‬ ‫َ‬ ‫َْ ُ ُْ‬ ‫الصبَّ ِ َ‬
‫ال لَم ي ُكونُوا يسأَلُو َن َعن اإْلِ سنَ ِ‬
‫اد‬ ‫َ‬ ‫ق‬
‫َ‬ ‫ين‬ ‫ِ‬
‫ير‬ ‫اص ٍم اأْل َحو ِل َعن اب ِن ِ‬
‫س‬ ‫َع ِ‬
‫ْ ْ‬ ‫َْ‬ ‫َْ‬ ‫َ‬ ‫َْ ْ ْ‬
‫السن َِّة‬
‫ت ال ِْف ْتنَةُ قَالُوا َس ُّموا لَنَا ِر َجالَ ُك ْم َف ُي ْنظَُر إِلَى أ َْه ِل ُّ‬ ‫َفلَ َّما َو َق َع ْ‬
‫َف ُي ْؤ َخ ُذ َح ِد ُيث ُه ْم َو ُي ْنظَُر إِلَى أ َْه ِل الْبِ َد ِع فَاَل ُي ْؤ َخ ُذ َح ِد ُيث ُه ْم‬
‫• رواه مسلم والرتمذي‬
Muhammad ibn Sirin (d.110H):

“They did not ask about the authority

(isnad), but when civil war (fitnah) arose
they said ‘Name to us your men; those who
belong to Ahl al-Sunnah, their hadith were
accepted and those who were innovators
their hadith were neglected.”
 ‫• حدثني أحمد بن قاسم قال‪ :‬حدثني أبي قاسم بن محمد بن قاسم‬
‫قال‪ :‬حدثني جدي قاسم بن أصبغ قال‪ :‬حدثنا إسحاق بن الحسن‬
‫الحربي‪ ،‬ثنا زكريا بن عدي‪ ،‬ثنا علي بن مسهر عن صالح بن حيان‬
‫عن أبي بريدة عن أبيه قال‪ :‬كان حي من بني ليث على ميلين من‬
‫المدينة‪ ،‬قال فجاءهم رجل وعليه حلة‪ ،‬فقال إن رسول اهلل (ص)‬
‫كساني هذه الحلة‪ ،‬وأمرني أن أحكم في دمائكم وأموالكم بما أرى‬
‫قال‪ :‬وقد كان خطب منهم امرأة في الجاهلية فلم يزوجوه‪ ،‬فانطلق‬
‫حتى نزل على تلك المرأة‪ ،‬فأرسلوا إلى النبي (ص) فقال‪ :‬كذب عدو‬
‫اهلل ثم أرسل رجال فقال‪ :‬إن وجدته حيا ‪ -‬وال أراك تجده ‪ -‬فاضرب‬
‫عنقه‪ ،‬وإن وجدته ميتا فاحرقه بالنار‪.‬‬
‫» ابن حزم ‪ :‬األحكام ‪203 :2‬‬
‫• وحدثنا فهد ‪ ،‬حدثنا الحماني ‪ ،‬حدثنا علي ‪ ،‬عن صالح ‪ ،‬عن عبد اهلل‬
‫بن بريدة ‪ ،‬عن أبيه ‪ ،‬قال ‪ :‬جاء رجل إلى قوم في جانب المدينة فقال‬
‫‪ :‬إن رسول اهلل صلى اهلل عليه وسلم أمرني أن أحكم برأيي فيكم في‬
‫كذا ‪ ،‬وفي كذا وقد كان خطب امرأة منهم في الجاهلية فأبوا أن‬
‫يزوجوه فذهب حتى نزل على المرأة فبعث القوم إلى النبي عليه‬
‫السالم فقال ‪ « :‬كذب عدو اهلل » ثم أرسل رجال فقال ‪ « :‬إن أنت‬
‫وجدته حيا فاضرب عنقه وما أراك تجده حيا ‪ ،‬وإن وجدته ميتا‬
‫فحرقه » فانطلق الرجل فوجده قد لدغ فمات فحرقه فعند ذلك قال‬
‫النبي صلى اهلل عليه وسلم « من كذب علي متعمدا فليتبوأ مقعده من‬
‫النار » فكان فيما روينا ذكر السبيل الذي كان عنده قوله ‪ « :‬من‬
‫كذب علي متعمدا فليتبوأ مقعده من النار » وقد روى هذا القول عن‬
‫رسول اهلل صلى اهلل عليه وسلم غير واحد من أصحابه منهم عمر بن‬
‫الخطاب رضي اهلل عنه‬
‫» مشكل اآلثار للطحاوي ج‪1‬ص‪396‬‬
 Examples
‫ وإىل‬،‫ وإىل نوح يف فهمه‬،‫• من أراد أن ينظر إىل آدم يف علمه‬
‫ وإىل موسى بن‬،‫ وإىل حيىي بن زكريا يف زهده‬،‫إبراهيم يف حلمه‬
‫عمران يف بطشه؛ فلينظر إىل علي بن أيب طالب‬
• Who ever wants to see the excellence of Adam’s
knowledge, Nuh’s understanding, Ibrahim’s
politeness, Yahya ibn Zakariya’s asceticism, and
Musa ibn ÑImrÉn’s courageous, look at ÑAlÊ ibn
AbÊ ÙÉlib.
– Sisilah Ahadith al-ÌaÑÊfah No: 4903
 ‫ج ‪ 1‬ص ‪20‬‬ ‫المجموع‬
‫• وقال الشافعي رحمه هللا طلب العلم افضل من صالة‬
‫النافلة * وقال ليس بعد الفرائض أفضل من طلب العلم *‬
‫وقال من اراد الدنيا فعليه بالعلم ومن اراد اآلخر?ة فعليه‬
‫بالعلم *‬
 ‫مغين احملتاج ج‪ 1‬ص ‪31‬‬
‫ب ال ِْع ْل َم اَل َخ ْي َر فِ ِيه ‪ ،‬فَاَل‬ ‫ض َي اللَّهُ َت َعالَى َع ْنهُ ‪َ :‬م ْن اَل يُ ِح ُّ‬ ‫الش ِاف ِع ُّي ر ِ‬
‫َ‬ ‫ال َّ‬ ‫• َوقَ َ‬
‫صائِ ِر ‪،‬‬ ‫وب و ِ‬ ‫ِ‬ ‫ِ‬
‫ْب‬
‫ل‬
‫َ َ ُ ََ‬‫ا‬ ‫اح‬ ‫ب‬ ‫ص‬‫ْ‬ ‫م‬ ‫ُ‬‫ل‬‫ق‬‫ُ‬ ‫ْ‬
‫ل‬ ‫ا‬ ‫ة‬
‫ُ‬ ‫ا‬ ‫َّ‬
‫ص َداقَةٌ فَ َ َ‬
‫ي‬ ‫ح‬ ‫ه‬
‫ُ‬ ‫ن‬ ‫إ‬ ‫ك َو َب ْينَهُ َم ْع ِرفَةٌ َواَل َ‬ ‫يَ ُك ْن َب ْينَ َ‬
‫ض‬ ‫س َب ْع َد الْ َف َرائِ ِ‬ ‫ي‬ ‫ل‬ ‫‪:‬‬ ‫ال‬ ‫ق‬ ‫و‬ ‫‪،‬‬ ‫ضل ِمن صاَل ِة النَّافِلَ ِ‬
‫ة‬ ‫ف‬ ‫َ‬
‫أ‬ ‫م‬‫ِ‬ ‫ل‬ ‫ِ‬
‫ْع‬ ‫ب ال‬
‫ْ َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َُ ْ َ‬ ‫ْ‬ ‫ْ‬ ‫ال ‪ :‬طَلَ ُ‬ ‫َوقَ َ‬
‫صلَّى اللَّهُ َعلَْي ِه َو َسلَّ َم ‪ { :‬إذَا‬ ‫ه‬ ‫ل‬ ‫و‬ ‫ق‬ ‫ك‬ ‫ِ‬
‫ل‬ ‫ذ‬ ‫ِ‬
‫ل‬ ‫ل‬‫ُّ‬ ‫د‬ ‫ي‬ ‫‪،‬‬ ‫م‬‫ِ‬ ‫ل‬ ‫ِ‬
‫ْع‬ ‫ل‬‫ا‬ ‫ب‬ ‫ِ‬ ‫ل‬ ‫ط‬ ‫ن‬ ‫ِ‬ ‫أَفْ َ‬
‫َ ْ ُ َ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫َُ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫ض ُل ْ‬
‫م‬
‫ْجن َِّة ؟‬
‫َ‬ ‫ل‬ ‫ا‬ ‫اض‬
‫ُ‬ ‫ي‬ ‫ِ‬
‫ر‬
‫ََ َ‬ ‫ا‬‫م‬ ‫و‬ ‫ول اللَّ ِ‬
‫ه‬ ‫َ‬ ‫س‬ ‫ر‬
‫َ َُ‬ ‫ا‬ ‫ي‬ ‫وا‬ ‫ل‬
‫ُ‬ ‫ا‬‫َ‬‫ق‬ ‫‪،‬‬ ‫وا‬ ‫ع‬ ‫ت‬‫َ‬
‫َ ْ ُ‬‫ار‬ ‫ف‬
‫َ‬ ‫ِ‬
‫َّة‬‫ن‬ ‫ْج‬ ‫ل‬ ‫ا‬ ‫اض‬‫ِ‬ ‫ِ‬ ‫ِ‬
‫َم َر ْرتُ ْم ب َ‬
‫ي‬ ‫ر‬
‫ْحاَل ِل‬ ‫ل‬ ‫ا‬ ‫س‬ ‫الذ ْك ِر ِهي مجالِ‬ ‫ِّ‬ ‫س‬ ‫ال عطَاء ‪ :‬مجالِ‬ ‫َ‬ ‫ق‬
‫َ‬ ‫}‬ ‫ِ‬
‫ر‬ ‫ك‬‫ْ‬ ‫ِّ‬
‫الذ‬ ‫ق‬
‫ال ‪ُ :‬‬
‫َ‬‫ل‬ ‫ح‬‫ِ‬ ‫قَ َ‬
‫َََ ُ َ‬ ‫َ ٌ ََ ُ‬
‫وم َوَت ْن ِك ُح َوتُطَلِّ ُق َوتَ ُح ُّج‬ ‫ص‬ ‫َ‬‫ت‬
‫َ َُ َ َ ُ ُ‬ ‫و‬ ‫ي‬ ‫ِّ‬
‫ل‬ ‫ص‬ ‫ت‬
‫ُ‬ ‫و‬ ‫يع‬ ‫ِ‬
‫ب‬ ‫ت‬
‫َ‬ ‫و‬ ‫ي‬ ‫ر‬‫ِ‬ ‫ت‬
‫َ‬ ‫ش‬‫ْ‬ ‫َ‬‫ت‬ ‫ف‬ ‫َ‬ ‫ي‬
‫ْح َر ْ‬
‫ك‬
‫َ‬ ‫ام‬‫ِ‬ ‫َوال َ‬
‫ك‪.‬‬ ‫ِ‬
‫َوأَ ْشبَاهُ َذل َ‬
‫اد اآْل ِخ َر َة َف َعلَْي ِه بِال ِْعل ِْم ‪:‬‬ ‫َر‬ ‫أ‬
‫ََ ْ َ َ‬‫ن‬ ‫م‬ ‫و‬ ‫‪،‬‬ ‫ِ‬
‫ْم‬ ‫ل‬ ‫ِ‬
‫ْع‬ ‫ل‬ ‫ا‬ ‫ِ‬
‫ب‬ ‫ِ‬
‫ه‬ ‫اد ُّ‬
‫الد ْنيَا َف َعلَْي‬ ‫ال ‪َ :‬م ْن أ ََر َ‬ ‫• َوقَ َ‬
‫اج إلَْي ِه ِفي ُك ٍّل ِم ْن ُه َما‬ ‫َي ‪ :‬فَ َ ُ‬
‫ت‬
‫َ‬ ‫ح‬‫ْ‬ ‫ي‬ ‫ه‬
‫ُ‬ ‫َّ‬
‫ن‬ ‫ِ‬
‫إ‬ ‫أْ‬
 ‫• إذا رأيتم معاوية على منربي فاقتلوه‬

• If you MuÑÉwiyah on my minbar kill

him.

» Silsilah Ahadith al-ÌaÑÊfah No: 4930

 ‫ و من قرأ‬،‫• من قرأ سورة الواقعة كل ليلة مل تصبه فاقة أبدا‬
‫كل ليلة ال أقسم بيوم القيامة لقي اهلل يوم القيامة و وجهه‬
‫يف صورة القمر ليلة البدر‬
•  Who ever recites sËrah al-waqiÑah every
night he will face not any difficulty for ever,
and who ever recites every night sËrah al-
qiyÉmah he will meet the Almighty Allah in
the hereafter while his face shines like the
moon.
» Silsilah Ahadith al-ÌaÑÊfah No: 290
Classification of Maudu`
• Intentional: • Unintentional:
– hadith maudu` – hadith batil.
 Intentional Fabrication
• Apostasy (murtaddin)
• Enemies (zanadiqah): Hidden
(Hypocrites) / Obvious (Infidels)
• ignorant ascetics (al-juhala’ min
zuhhad) 
• Storytellers (Qussas) 
• Fanatics (muta`assibun)
• political differences;
• Factions based on issues of creed;
• prejudice in favour of town, race or
a particular imam;
• inventions for personal motives;
 Unintentional Fabrication
• Providing a new isnad to a well known text for the
sake of novelty, so that they might become a focus
for learning.
• “seek knowledge even though it is in China”
• Converting the mawquf and maqtu` to marfu`.
• Proverbs turned into ahadith
• "Israelite traditions" wrongly attributed to the
Prophet
• Carelessness
• "I have not seen more falsehood in anyone than in those who
have a reputation for goodness." (Yahya ibn Sa`id al-Qattan)
 HOW TO DETECT

• Hadith contains an exaggerated

statement that the Prophet could not
have made.
• “When one pronounces 'La ilaha ill Allah' God
creates from this sentence a bird with seventy
thousand tongues.”
‫‪• Contradicts to a well known Sunnah of the‬‬
‫‪Prophet (s.a.w).‬‬

‫• خل?ق هللا? الترب?ة يوم الس?بت " الحدي?ث قال لع?ل إس?ماعيل س?معه‬
‫م?ن إ?براهيم ب?ن أ?بي يحي?ى وقال البخاري " الص?واب أن?ه م?ن قول‬
‫كع??ب األحبار " وكذا ضعف??ه ال??بيهقي وغيره م??ن الحفاظ وقالوا‬
‫ه?و خالف ظاه?ر القرآ?ن م?ن أ?ن هللا? خل?ق الس?موات واألرض ف?ي‬
‫ستة أيام والحديث أخرجه مسلم في صحيحه‬
• Ridiculous kind of attribution.
• Attribution of a statement to the Prophet
which was supposed to have been made in
the presence of a thousand Companions but
all of them supposedly concealed it. The
statement has no resemblance to other
statements of the Prophet.
• Sounds like the saying of mystics or
medical practitioners.
 Contradicts the clear and obvious
meanings of the Qur’anic verse.

– Inadequate in its style.

– Contradict the historical information
• When `Umar ibn al-Khattab decided to expel the Jews
from Khaibar, some Jewish dignitaries brought a
document to him apparently proving that the Prophet
(s.a.w) had intended that they stay there by exempting
them from the jizyah (tax on non-Muslims under the
Muslim Government). The document carried the witness of
two Companions, Sa`d ibn Mu`adh and Mu`awiyah ibn Abi
Sufyan. `Umar rejected the document outright, knowing
that it was fabricated because the conquest of Khaibar
took place in 6 AH, whereas Sa`d ibn Mu`adh died in 3AH
just after the Battle of the Trench ( khandaq), and
Mu`awiyah embraced Islam in 8 AH, after the conquest
of Makkah.
Cross references to detect
the fault.
Abu `Umara al-Marwazi says that Abu `Isma was asked,
"Where did you get from `Ikrima from Ibn `Abbas
hadith about the excellence of the Qur’an surah by
surah, while `lkrima’s students do not possess this?"
He replied, "I saw that people had turned away from
the reciting and learning the Qur’an. They engaged in
the jurisprudence (fiqh) of Imam Abu Hanifah and the
Maghazi book of Muhammad ibn Ishaq. Thus, I forged
these hadith seeking reward in the next world."
 Confession of the
Fabricators.
1. Muhammad ibn Sa`id al-Maslub. He used to
say, "It is not wrong to fabricate an isnad
for a sound statement."
2. `Abd al-Karim Abu al-Auja. He admitted that
he had fabricated four thousand hadith
declaring lawful the prohibited and vice-
versa. (killed and crucified by Muhammad b.
Sulaiman b. ‘Ali, governor of Basrah, )
• Maudu Hadith are also recognized by external evidence
related to a discrepancy found in the dates or times of a
particular incident.
» al-Nawawi, Taqrib, 1:275
• For example, when the second caliph, Umar b. Al-Khattab
decided to expel the Jews from Khaibar, some Jewish
dignitaries brought a document to Umar apparently proving
that the Prophet had intended that they stay there by
exempting them from the jizyah (tax on non-Muslims under
the rule of Muslims); the document carried the witness of
two Companions, Sa’d b. Mu’adh and Mu’awiyah b. Abi
Sufyan .
• Umar rejected the document outright, knowing that it was
fabricated because the conquest of Khaibar took place in 6
AH, whereas Sa’d b. Mu’adh died in 3 AH just after the
Battle of the Trench, and Mu’awiyah embraced Islam in 8
AH, after the conquest of Makkah!.
 Collections of mawdu`
hadith
• 1. Al-Maudu`at by Ibn al-Jauzi.
• 2. Kitab al-Abatil by Husain ibn Ibrahim al-
Jauzaqani (d. 543).
• 3. Al-La'ali al-Masnu'ah fi al-Hadith al-
Maudu'ah by al-Suyuti.
• 4. Al-Maudu'at by`Ali al-Qari.
• 5. Al-Fawa’id al-Majmu`ah Fi al-Hadith al-
Maudu`ah, by al-Shawkani
 Week Eleven:Textual Studies

Classification of Text (Matn)

Principles of Text Evaluation

Variant Readings in the Text

 (Matn)
Classification of ÍadÊth based on
its origin
 Classification of Text
• Qudsi
• Text attributed to the Almighty Allah through the
authority of the Prophet Muhammad (s.a.w).
• Marfu`
• Text attributed to the Prophet Muhammad
sallallahu ‘alaihi wasallam
• Mawquf
• Text attributed to the companions
• Maqtu`
• Text attributed to the tabi`un and the subsequent
successors

» Establishing such distinctions was essential due to the

fact that the qudsi and marfu` are the only authority
texts for legal practice, next to the Qur’an.
‫‪Example: Mawquf‬‬
‫• أبو أسامة عن سفيان عن أبي المحجل عن ابن عمران بن حطان عن أبيه قال ‪:‬‬
‫قال أبو ذر ‪ :‬الصاحب الصالح خير من الوحدة ‪ ،‬والوحدة خير من صاحب‬
‫السوء ‪ ،‬ومملي الخير خير من الساكت ‪ ،‬والساكت خير من مملي‬
‫الشر ‪....................‬‬
‫» مصنف ابن أبي شيبة ج ‪8‬‬
 ‫‪HOW TO DIFFERENCIATE:‬‬
‫‪Gathering all the Relevant‬‬
‫‪Narrations‬‬

‫ت لَنَا ميتَتَ ِ‬
‫ان‬ ‫َّ‬
‫ل‬ ‫ول اللَّ ِه صلى اهلل عليه وسلم { أ ِ‬
‫ُح‬ ‫ال َر ُس ُ‬ ‫• َع ْن ابْ ِن عُ َمَر رضي اهلل عنهما قَ َ‬
‫ال ‪ :‬قَ َ‬
‫ْ َْ‬
‫ال َوالْ َكبِ ُد }‬ ‫ان ‪ :‬فَاجْل راد واحْل وت ‪ ,‬وأ ََّما الدَّم ِ‬
‫ان ‪ :‬فَالطِّ َح ُ‬ ‫ان ‪ .‬فَأ ََّما الْميتَتَ ِ‬
‫و دم ِ‬
‫َ‬ ‫َ‬ ‫ُ‬ ‫ُ‬
‫ََ َ ُ‬ ‫ْ‬ ‫َ‬ ‫َ ََ‬
‫َسلَ َم َع ْن‬‫أ‬ ‫ِ‬
‫ن‬ ‫ب‬ ‫» أَخرجه أَمْح د ‪ ,‬وابن ماجه ‪ ,‬وفِ ِيه ضعف أِل َنَّه رواه عبد الرَّمْح ِن بن زي ِ‬
‫د‬
‫ْ َ َ ُ َ ُ َ ْ ُ َ َ ْ َ َ ْ ٌ ُ َ َ ُ َْ ُ َ ْ ُ َ ْ ْ ْ‬
‫ال أَمْح َ ُد ‪َ :‬ح ِديثُهُ ُمْن َكٌر‬
‫أَبِ ِيه ‪َ ,‬ع ْن " ابْ ِن عُ َمَر قَ َ‬
‫مِت‬
‫وف " َفلَ ُه‬ ‫ت أَنَّهُ َم ْوقُ ٌ‬‫ال " أَبُو ُز ْر َعةَ " " َوأَبُو َحا ٍ " ‪َ ,‬وإِ َذا ثَبَ َ‬ ‫وف ‪َ ,‬ك َما قَ َ‬ ‫ص َّح أَنَّهُ َم ْوقُ ٌ‬ ‫» َو َ‬
‫الص َحايِب ِّ ‪ :‬أ ُِح َّل لَنَا َك َذا َو َح ُر َم َعلَْينَا َك َذا ‪ِ ,‬مثْ ُل َق ْولِِه ‪ :‬أ ُِم ْرنَا‬ ‫وع ; أِل َّ‬
‫َن َق ْو َل َّ‬ ‫ُح ْك ُم الْ َم ْرفُ ِ‬
‫اج‬ ‫ج‬ ‫وهُنِينَا َفيتِ ُّم بِِه ااِل حتِ‬
‫ْ َ ُ‬ ‫َ‬ ‫َ‬
‫• (أخربنا) أبو عبد اهلل احلافظ وأبو احلسن علي بن حممد السبيعي يف آخرين قالوا انا أبو العباس‬
‫حممد بن يعقوب انا الربيع بن سليمان ثنا ابن وهب ثنا سليمان بن بالل عن زيد بن أسلم عن‬
‫عبد اهلل بن عمر انه قال احلت لنا ميتتان ودمان اجلراد واحليتان والكبد والطحال‪.‬‬
‫» رواه البيهقي ج ‪ 1‬ص ‪ ، 254‬هذا اسناد صحيح‬
 ‫‪Example: Maqtu‬‬
‫السائِب أ َّ‬
‫َن َع ْبد اللَّه بْن‬ ‫• َر َوى َح َّماد بْن َزيْد َع ْن َعطَاء بْن َّ‬
‫صلَّى َعلَى‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫َم ْع ْ ُ َ ِّ َ َ َ َ ُ َ ْ َ َ َ‬
‫ف‬ ‫َة‬
‫أ‬ ‫ر‬ ‫ام‬ ‫و‬ ‫ل‬ ‫ج‬ ‫ر‬ ‫ة‬ ‫از‬ ‫ن‬ ‫ج‬ ‫ب‬ ‫ي‬ ‫ُت‬‫أ‬ ‫ن‬‫ر‬ ‫ق‬ ‫م‬ ‫ن‬ ‫ب‬ ‫ل‬ ‫ق‬
‫صلَّى َعلَى ال َْم ْرأَة ‪.‬‬‫الر ُجل ثُ َّم َ‬
‫َّ‬
‫ْجنَائِز لَهُ ‪َ ،‬و ُه َو َم ْقطُوع فَِإ َّن َع ْبد اللَّه‬‫ل‬‫ا‬ ‫ي‬ ‫– أَ ْخرجه اِبن َش ِ‬
‫اهين فِ‬
‫َ‬ ‫َ َُ ْ‬
‫تَابِ ِع ّي ‪.‬‬
 ‫َن ي ِريه مو ِ‬
‫َّ‬ ‫َّ‬ ‫ِ‬
‫ضع‬ ‫أ‬
‫َ ُ َ َّ ُ َْ‬ ‫ه‬‫ب‬ ‫ر‬ ‫َل‬
‫َ‬ ‫أ‬ ‫س‬ ‫اًل‬ ‫ج‬ ‫ر‬ ‫َن‬ ‫أ‬ ‫وع‬ ‫ط‬
‫ُ‬ ‫ق‬
‫ْ‬ ‫• َوقَ ْد َو َر َد َ َ َ‬
‫م‬ ‫ر‬ ‫ب‬‫خ‬ ‫ي‬ ‫ف‬
‫سر‬‫ي‬ ‫َ‬ ‫أْل‬ ‫ا‬ ‫فه‬‫ِ‬‫ت‬ ‫ك‬
‫َ‬ ‫ض‬ ‫غ‬ ‫ن‬ ‫د‬ ‫ن‬ ‫ِ‬
‫ع‬
‫ُ َ ُ َ ْ ُْ‬ ‫ع‬ ‫د‬ ‫ف‬‫ْ‬ ‫ض‬ ‫ة‬ ‫ور‬ ‫ص‬ ‫ي‬ ‫ِ‬
‫ف‬ ‫الش ْيطَان َف َرأَى َّ‬
‫الش ْيطَان‬ ‫َّ‬
‫َْ‬
‫ض ِة‬ ‫و‬ ‫ع‬ ‫ْب‬
‫ل‬ ‫ا‬‫ك‬‫َ‬ ‫وم‬ ‫ُ‬‫ط‬ ‫ر‬ ‫خ‬ ‫ه‬‫َ‬‫ل‬ ‫ْبه‬
‫ل‬ ‫ق‬
‫َ‬ ‫اء‬‫ذ‬ ‫َ‬ ‫ِ‬
‫ح‬
‫َُ َ‬ ‫ُ ُْ‬
‫– أَ ْخ َر َجهُ اِبْن َع ْبد الَْب ّر بِ َسنَ ٍد قَ ِو ّي إِلَى َم ْي ُمون بْن ِم ْه َرا َن َع ْن عُ َمر بْن‬
‫ْع ِزيز ‪ ،‬فَ َذ َك َر ‪َ .‬وذَ َك َرهُ أَيْ ً َ‬ ‫َع ْبد ال َ‬
‫صنَّفه فِي م‬ ‫م‬ ‫ي‬ ‫احب " الْ َفائِق " فِ‬ ‫ضا ص ِ‬
‫ُ َ‬
‫صر‬
‫ي َولَ ْفظه " إِ َّن‬ ‫اهد مرفُوع َعن أَنَس ِع ْند أَبِي يعلَى وابن َع ِ‬
‫د‬ ‫– ولَه َش ِ‬
‫َ ُ‬
‫ّ‬ ‫َْ َ ْ‬ ‫ْ‬ ‫َْ‬
‫ْح ِديث‬ ‫ل‬ ‫ا‬ ‫"‬ ‫م‬ ‫آد‬ ‫ن‬‫ب‬ ‫اضع خطْمه علَى َقلْب اِ‬‫الش ْيطَان و ِ‬
‫َّ‬
‫َ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫» فتح الباري ج ‪ 10‬ص ‪350‬‬
Difference Between Hadith Qudsi and the Qur’an
• The Qur’an:
– Its meaning and wording is
from Allah
– It is recited in Prayer as part
of worship
– It gives certainty of
knowledge (mutawatir in
nature)
– Prohibited to change the
wording
– Prohibited to touch (One who
is in impure condition)
– Prohibited to read (One who
is in junub condition)
– Mere recitation of it is
regarded as an act of the
ritual.
• Hadith Qudsi,
– Its meaning is from
Allaah and its wording
from the Prophet
(s.a.w).
– Hadith Qudsi is not recited
in the prayer.
– Hadith Qudsi does not have
to be mutawatir
– Permissible to paraphrase
for the one who well versed
in Arabic.
 Collections of Hadith Qudsi

• Al-Ahadith al-Qudsiyyah
• Al-Maqasid al-Hasanah fi al-Ahadith al-
Ilahiyyah
• Al-Arba’un al-Qudsiyyah
• Al-Ittihafat al-Saniyyah bi al-Ahadith al-
Qudsiyyah
• Al-Sahih al-Musnad min al-Ahadith al-
Qudsiyyah
 Al-Ahadith al-Qudsiyyah
Compiler: al-Nawawi
Died: 676H Compiler: Jamal Muhammad
No of hadith: 95 ‘Ali al-Shuqairi
Asanid: Removed Died: H
Reference: Primary sources No of hadith: 385
Arrangement: Asanid: Removed
Reference: Kutub al-Sittah & Muwatta Malik
Arrangement: Alphabetical order

Compiler: Group of Azhari Scholars

No of hadith: 400
Asanid: Attached
Reference: Kutub al-Sittah & Muwatta Malik
Arrangement:
 Al-Maqasid al-Hasanah fi al-
Ahadith al-Ilahiyyah
• Compiler: Abu Abdullah Mustafa ibn
al-’Adwi Shalbaba
• Died:
• No of hadith: 185
• Asanid: Attached
• Reference: Primary sources
• Arrangement:
 Al-Arba’un al-Qudsiyyah

• Compiler: Mulla `Ali al-Qari, Abu al-Hasan Nur al-

Din Ali ibn Sultan Muhammad
• Died: 1014H (Mecca)
• No of hadith: 40
• Asanid: Removed
• Reference: Primary sources
• Arrangement: Various issues
• 40 Hadith Qudsi.htm
• fortyQudsi.pdf
Al-Ittihafat al-Saniyyah bi al-Ahadith al-Qudsiyyah

• Compiler: `Abd al-Ra’uf • Compiler: Muhammad al-

al-Manaawi Madani ibn Mahmud Salih
• Died: 1031H al-Turaizuni
• No of hadith: 272 • Died: 1200H
• Asanid: Removed • No of hadith: 863
• Reference: Primary • Asanid: Removed
sources • Reference: Primary sources
• Arrangement: • Arrangement:
Alphabetical order – Chapter 1: Qala Allah
– Chapter 2: Yaqulu Allah
– Chapter 3: Other format
– Alphabetical order in all
chapters
 ‫‪Examples‬‬

‫• قال اهلل تعاىل‬

‫– ابن آدم أنزلت سبع آيات ثالث يل وثالث لك وواحدة‬
‫بيين وبينك فأما اليت يل ف احلمد هلل رب العاملني الرمحن‬
‫الرحيم مالك يوم الدين واليت بيين وبينك إياك نعبد‬
‫وإياك نستعني منك العبادة وعلي العون وأما اليت لك‬
‫اهدنا الصراط املستقيم صراط الذين أنعمت عليهم غري‬
‫املغضوب عليهم وال الضالني‬
‫• رواه الطرباين يف معجمه األوسط عن أيب بن كعب‬
‫» االحتافات السنية باألحاديث القدسية ج‪/1‬ص‪(12‬املناوي)‬
Al-Sahih al-Musnad min al-
Ahadith al-Qudsiyyah
 Example
‫إِبْرَا‬ُ‫بْن‬ُ‫إِسْمَعِيل‬‫حَدَّثَنَا‬ٍ‫حَرْب‬ُ‫بْن‬ُ‫زُهَيْر‬‫ حَدَّثَنِي‬
‫عَبْد‬ِ‫بْن‬ِ‫الْعَلَاء‬ْ‫عَن‬ِ‫الْقَاسِم‬ُ‫بْن‬ُ‫رَوْح‬‫أَخْبَرَنَا‬َ‫هِيم‬
‫قَا‬َ‫هُرَيْرَة‬‫أَبِي‬ْ‫عَن‬ِ‫أَبِيه‬ْ‫عَن‬َ‫يَعْقُوب‬ِ‫بْن‬ِ‫الرَّحْمَن‬ِ
‫ال‬َ‫قَال‬َ‫وَسَلَّم‬ِ‫عَلَيْه‬ُ‫اللَّه‬‫صَلَّى‬ِ‫اللَّه‬ُ‫رَسُول‬َ‫قَال‬َ‫ل‬
‫الشِّرْك‬ْ‫عَن‬ِ‫الشُّرَكَاء‬‫أَغْنَى‬‫أَنَا‬‫وَتَعَالَى‬َ‫تَبَارَك‬ُ‫لَّه‬
‫وَشِر‬ُ‫تَرَكْتُه‬‫غَيْرِي‬‫مَعِي‬ِ‫فِيه‬َ‫أَشْرَك‬‫عَمَلًا‬َ‫عَمِل‬ْ‫مَن‬ِ
ُ‫ْكَه‬
‫مسلم‬‫رواه‬ 

• Zuhair ibn Harb related to me that Ismail ibn Ibrahim that Rauh ibn al-Qasim from al-Ala` ibn
Abd al-Rahman ibn Ya’kub from his father on the authority of Abu Hurairah said that the
Messenger of Allah (s.a.w) said that Allah, the Almighty says: "I am so self-sufficient that I
am in no need of having an associate. Thus he who does an action for someone else's sake
as well as Me, will have that action renounced by Me to him whom he associated with Me.
» Reported by Muslim
 Marfu` : al-sarih & al-hukmi
• Positively carried-back saying • Potentially carried-back saying
(al-marfu` al-qawli a1-sarih) (al-marfu' al-qawli al-hukmi)
• Positively carried-back action • Potentially carried-back action
(al-marfu` al-fi`li a1-sarih) (al-marfu' al-fi`li al-hukmi)
• Positively carried-back implicit • Potentially carried-back implicit
approval (al-marfu` al-taqriri approval (al-marfu' al-taqriri al-
a1-sarih) hukmi)
 Positively carried-back saying
(al-marfu` al-qawli al-sarih)
• A Companion declares: “I heard the
Messenger of God say so-and-so”, or “The
Messenger of God related to us that...,”
• He or a Successor says: “The Messenger
of God said such-and-such,” or “It comes
from the Messenger of God that he said
so-and- so,” and the like.
 Positively carried-back action
(al-marfu` al-fi`li a1-sarih)
• A Companion declares: “I saw the
Messenger of God do so- and-so”
• He or a Successor said, “The Messenger of
God did so-and-so”
 Positively carried-back implicit
approval
(al-marfu` al-taqriri al-sarih)
• A Companion declares: “I did so-and-so in
the presence of the Prophet”
• He or a successor says “Such a one did so-
and-so in the presence of the Prophet”
– No account of the Prophet blaming the
person
 ‫‪EXAMPLE‬‬

‫ول اللَّ ِه ‪َ-‬‬ ‫يد أَنَّهُ أَ ْخَبرهُ أَنَّهُ { َد َخل َم َع ر ُس ِ‬ ‫اس َعن َخالِ ِد ب ِن الْولِ ِ‬
‫َ َ‬ ‫َ‬ ‫ْ َ‬ ‫عن ابْ ِن َعبَّ ٍ ْ‬ ‫ْ‬
‫اس ‪َ ،‬ف َو َج َد‬ ‫صلَّى اللَّهُ َعلَْي ِه َو َسلَّ َم ‪َ -‬علَى َم ْي ُمونَةَ َو ِه َي َخالَتُهُ َو َخالَةُ ابْ ِن َعبَّ ٍ‬ ‫َ‬
‫ت‬ ‫م‬ ‫د‬‫َّ‬ ‫ق‬
‫َ‬ ‫ف‬‫َ‬ ‫‪،‬‬ ‫ٍ‬
‫د‬ ‫ج‬ ‫َ‬‫ن‬ ‫ن‬ ‫ِ‬
‫م‬ ‫ث‬‫ِ‬ ‫ِ‬
‫ار‬‫ْح‬ ‫ل‬ ‫ا‬ ‫ت‬ ‫ن‬‫ِ‬‫ب‬ ‫ُ‬‫ة‬ ‫د‬ ‫ي‬ ‫ف‬
‫َ‬ ‫ح‬ ‫ا‬ ‫ه‬ ‫ت‬‫خ‬ ‫ُ‬
‫أ‬ ‫ِ‬
‫ه‬ ‫ِ‬
‫ب‬ ‫ت‬ ‫م‬ ‫ِ‬
‫د‬ ‫ق‬
‫َ‬ ‫ا‬‫ذ‬
‫ً‬ ‫و‬ ‫ن‬ ‫ح‬ ‫م‬ ‫ا‬ ‫ب‬
‫ًّ‬ ‫ض‬ ‫ا‬ ‫ه‬ ‫د‬ ‫ن‬‫ع‬‫ِ‬
‫َ ْ‬ ‫ْ ْ‬ ‫َُْ ُ َْ ْ ُ َ‬ ‫َ ْ‬ ‫َْ َ َ َ ُْ‬
‫ب‪،‬‬ ‫صلَّى اللَّهُ َعلَْي ِه َو َسلَّ َم ‪ -‬فَأ َْه َوى بِيَ ِد ِه إلَى َّ‬
‫الض ِّ‬ ‫‪-‬‬ ‫ول اللَّ ِ‬
‫ه‬ ‫ِ‬ ‫س‬ ‫ب لِ‬ ‫َّ‬
‫َ‬ ‫الض َّ َ ُ‬
‫ر‬
‫صلَّى اللَّهُ َعلَْي ِه‬ ‫‪-‬‬ ‫ول اللَّ ِ‬
‫ه‬ ‫َ‬ ‫س‬ ‫ر‬ ‫ن‬‫َ‬ ‫ر‬ ‫ِ‬‫ب‬ ‫خ‬ ‫َ‬
‫أ‬ ‫‪:‬‬ ‫ر‬‫ِ‬ ‫و‬ ‫ض‬ ‫ْح‬ ‫ل‬ ‫ا‬ ‫ِ‬
‫ت ْام َرأَةٌ ْ ْ َ ُ ُ‬
‫ة‬ ‫و‬ ‫ِّس‬ ‫ن‬ ‫ال‬ ‫ن‬ ‫ِ‬
‫م‬ ‫َف َقالَ ْ‬
‫َ‬ ‫ْْ َُ‬
‫ول اللَّ ِه ‪-‬‬ ‫ول اللَّ ِه ‪َ ،‬ف َرفَ َع َر ُس ُ‬ ‫ب يَا َر ُس َ‬ ‫َو َسلَّ َم ‪ -‬بِ َما قَ َّد ْمتُ َّن لَهُ ‪ُ ،‬ق ْل َن ُه َو َّ‬
‫الض ُّ‬
‫ب يَا‬ ‫َح َر ٌام َّ‬
‫الض ُّ‬ ‫أ‬ ‫‪:‬‬ ‫ال َخالِ ُد بن الْولِ ِ‬
‫يد‬ ‫َ‬ ‫ق‬
‫َ‬ ‫ف‬
‫َ‬ ‫‪،‬‬ ‫ه‬
‫ُ‬ ‫د‬‫َ‬ ‫ي‬ ‫‪-‬‬ ‫م‬ ‫َّ‬
‫ل‬ ‫س‬ ‫و‬ ‫ِ‬
‫ه‬ ‫ي‬‫َ‬‫ل‬ ‫ع‬
‫َ‬ ‫ُ‬‫ه‬ ‫َّ‬
‫ل‬ ‫ال‬ ‫ى‬ ‫َّ‬
‫صل‬
‫َ‬ ‫ُْ َ‬ ‫ْ ََ َ َ‬ ‫َ‬
‫ال‬
‫َعافُهُ ‪ ،‬قَ َ‬ ‫أ‬ ‫ي‬ ‫ِ‬
‫ن‬ ‫د‬ ‫ِ‬
‫َج‬ ‫أ‬ ‫ف‬
‫َ‬ ‫ي‬ ‫م‬‫ِ‬ ‫و‬ ‫ق‬
‫َ‬ ‫ض‬‫ِ‬ ‫َر‬ ‫أ‬ ‫ِ‬
‫ب‬ ‫ن‬ ‫ك‬‫ُ‬ ‫ي‬ ‫م‬ ‫ل‬
‫َ‬ ‫ن‬ ‫ِ‬
‫ك‬ ‫ل‬
‫َ‬ ‫و‬ ‫‪،‬‬ ‫اَل‬ ‫‪:‬‬ ‫ال‬
‫َ‬ ‫ق‬
‫َ‬ ‫؟‬ ‫ِ‬
‫ه‬ ‫َّ‬
‫ول الل‬ ‫َر ُس َ‬
‫ُ َ‬ ‫ْ‬ ‫ْ‬ ‫َ ْ َْ ْ‬
‫صلَّى اللَّهُ َعلَْي ِه َو َسلَّ َم ‪َ -‬ي ْنظُُر َفلَ ْم‬ ‫‪-‬‬ ‫ول اللَّ ِ‬
‫ه‬ ‫ُ‬ ‫س‬ ‫ر‬ ‫و‬ ‫ه‬ ‫ت‬ ‫ل‬
‫ْ‬ ‫ك‬‫َ‬ ‫أ‬
‫َ‬ ‫ف‬
‫َ‬ ‫ه‬ ‫ت‬
‫ُ‬ ‫ر‬ ‫ر‬ ‫ت‬‫اج‬ ‫ف‬
‫َ‬ ‫‪:‬‬ ‫د‬‫ٌ‬ ‫َخالِ‬
‫َ‬ ‫ََْ ْ ُ ُُ َ َ ُ‬
‫َي ْن َهنِي } ‪.‬‬
‫الت ْر ِم ِذ َّ‬
‫ي‬ ‫ماعةُ إاَّل ِّ‬ ‫ْج َ‬ ‫) رواهُ ال َ‬
 TRANSLATION
• Ibn Abbas narrated on the authority of Khalid ibn al-Walid
who said that he went with Allah's Apostle to the house of
Maimuna, his and Ibn 'Abbas' aunt. He found with her a
roasted mastigure which her sister Hufaida bint Al-Harith
had brought from Najd. Maimuna presented the mastigure
before Allah's Apostle who rarely started eating any
(unfamiliar) food before it was described and named for
him. (But that time) Allah's Apostle stretched his hand
towards the (meat of the) mastigure whereupon a lady
from among those who were present, said, "You should
inform Allah's Apostle of what you have presented to him.
O Allah's Apostle! It is the meat of a mastigure." (On
learning that) Allah's Apostle withdrew his hand from the
meat of the mastigure. Khalid bin Al-Walid said, "O Allah's
Apostle! Is this unlawful to eat?" Allah's Apostle replied,
"No, but it is not found in the land of my people, so I do
not like it." Khalid said, "Then I pulled the mastigure
(meat) towards me and ate it while Allah's Apostle
was looking at me."
 Potentially carried-back saying
(al-marfu' al-qawli al-hukmi)
• An utterance of a Companion, who never obtained
any report from the people of the Scriptures,
which cannot be ascribed to human caprice and
cannot be related to either a linguistic solution or
a vaguely- worded (gharib) explanation:
•
 ‫األمثلة‬
‫صلَّى إاَّل‬ ‫ا‬‫م‬ ‫• ُعمر ‪ " :‬لَو يعلَم الْمصلِّي ما ي ْن ُقص ِمن صاَل تِِه بِالْمرو ِر بين ي َدي ِ‬
‫ه‬
‫ُ ُ َْ َ َ ْ َ َ‬ ‫ََ ٍ ْ َْ ُ ُ َ َ َ ُ ْ َ‬
‫إلَى َش ْيء يَ ْس ُت ُرهُ ِم ْن الن ِ‬
‫َّاس "‬
‫»أبو نعيم‬
‫صاَل تِِه‬ ‫ف‬
‫َ‬ ‫ص‬ ‫ِ‬
‫ن‬ ‫ع‬ ‫ط‬
‫َ‬ ‫ق‬
‫ْ‬ ‫ي‬ ‫ي‬ ‫ِّ‬
‫ل‬
‫ُ ُ َ َْ َ َ ْ ُ َ َ ُ ْ َ‬ ‫ص‬ ‫ْم‬ ‫ل‬‫ا‬ ‫ي‬ ‫د‬
‫َ‬ ‫ي‬ ‫ن‬ ‫ي‬ ‫ب‬ ‫ور‬ ‫ر‬‫ْم‬‫ل‬‫ا‬ ‫َّ‬
‫إن‬ ‫"‬ ‫‪:‬‬ ‫ٍ‬
‫ود‬ ‫• َع ْن ابْ ِن َم ْسعُ‬
‫ج ابْ ُن أَبِي َش ْيبَ َة‬
‫» َوأَ ْخ َر َ‬

‫• قول أبي هريرة ومن لم يجب الدعوة فقد عصى اهلل ورسوله‬
‫• قول عمار بن ياسر من صام اليوم الذي يشك فيه فقد عصى أبا القاسم صلى‬
‫اهلل عليه وسلم‬
‫• قول عائشة فرضت الصالة ر?كعتين ر?كعتين‬
 ‫المفسر ممن عرف بالنظر في اإلسرائيليات‬

‫• عبد اهلل بن سالم‬

‫• عبد اهلل بن عمرو بن العاص‬
‫• فإنه كان حصل له في وقعة اليرموك كتب كثيرة من كتب أهل الكتاب فكان يخبر‬
‫بما فيها من األمور المغيبة حتى كان بعض أصحابه ربما قال له حدثنا عن النبي‬
‫صلى اهلل عليه وسلم وال تحدثناعن الصحيفة‬
 ‫‪Earliest Evidence‬‬
‫• أن أبا هريرة رضي اهلل عنه حدث كعب األحبار بحديث فقدت‬
‫أمة من بني اسرائيل ال يدري ما فعلت فقال له كعب أأنت‬
‫سمعت النبي صلى اهلل عليه وسلم يقوله فقال له أبو هريرة نعم‬
‫وتكرر ذلك مرارا فقال له أبو هريرة أفأقرأ التوراة ‪.‬‬
‫» أخرجه البخاري في الجن من بدو الخلق من صحيحه‬
 Potentially carried-back action
(al-marfu' al-fi`li al-hukmi)
• An action of a Companion in which
human caprice could not have been
involved.

• ‘Ali performed more than two bowings

(ruku‘) in every rak‘ah of the kusuf
prayer (Al-Shafi‘i)
 ‫‪Potentially carried-back implicit approval‬‬
‫)‪(al-marfu' al-taqriri al-hukmi‬‬
‫‪• A Companion says: “People did so and so in‬‬
‫”‪the time of the Prophet‬‬

‫َخَبَريِن َعطَاءٌ مَسِ َع َجابًِرا‬ ‫ِ‬ ‫َّ‬ ‫ِ‬ ‫ِ‬

‫أ‬ ‫و‬ ‫ر‬ ‫م‬ ‫ع‬
‫َ َ ُ َْ ُ َ َ ْ ٌ ْ‬ ‫ال‬
‫َ‬ ‫ق‬ ‫ن‬ ‫ا‬ ‫ي‬‫ف‬ ‫س‬ ‫ا‬ ‫ن‬‫ث‬
‫َ‬ ‫َّ‬
‫د‬ ‫ح‬ ‫ه‬ ‫ل‬ ‫ال‬ ‫د‬ ‫• َح َّدثَنَا َعل ُّ ْ ُ َْ‬
‫ب‬ ‫ع‬ ‫ن‬ ‫ب‬ ‫ي‬
‫ال ُكنَّا َن ْع ِز ُل َوالْ ُق ْرآ ُن َيْن ِز ُل َو َع ْن َع ْم ٍرو َع ْن َعطَ ٍاء َع ْن‬ ‫َر ِض َي اللَّهُ َعْنهُ قَ َ‬
‫صلَّى اللَّهُ َعلَْي ِه َو َسلَّ َم َوالْ ُق ْرآ ُن َيْن ِز ُل‬ ‫يِب‬‫َّ‬
‫ن‬ ‫ال‬ ‫جابِ ٍر قَ َال ُكنَّا َنع ِز ُل علَى عه ِ‬
‫د‬
‫ِّ َ‬ ‫ْ َ َْ‬ ‫َ‬
‫» رواه البخاري‬
 Unusual Forms of
Marfu` Text
• "such-and-such is part of the
sunnah" (min al-sunnati kadha).

• Majority of the muhaddithun opine

that a report containing this formula is
an authoritative indicator of the divine
law.
 Example
• In his Sahih, Bukhari recorded, on the
authority of Ibn Shihab that Salim told him
that al-Hajjaj ibn Yusuf asked ‘Abdullah ibn
‘Umar about what to do during the stay on the
Day of 'Arafah. Salim [replied], "If you want
to follow the sunnah you should offer the
prayer just after midday on the Day of
'Arafah." On hearing this, 'Abdullah ibn 'Umar
said, "Salim has spoken the truth.
 ‫• َو َعنْ َعل ٍِّي َرضِ َي هَّللا ُ َع ْن ُه َقال َ ‪ِ { :‬منْ ال ُّ‬
‫س َّن ِة أَنْ َي ْخ ُر? َج‬
‫إلَى ا ْلعِي ِد َماشِ ًيا } ‪.‬‬

‫س َن ُه‬ ‫» َر َواهُ ال ِّت ْر ِمذ ُّ‬

‫ِي َو َح َّ‬
 ‫)‪We were commanded to do such-and-such (umirna bi kadha‬‬
‫&‬

‫)‪We were prohibited from such-and-such (wa nuhina ‘an kadha‬‬

‫يم َع ْن ُم َح َّم ٍد َع ْن أ ُِّم َع ِطيَّةَ‬ ‫ال ح َّد َثنا ي ِزي ُد بن إِبر ِ‬

‫اه‬ ‫َ‬ ‫ق‬
‫َ‬ ‫يل‬ ‫• ح َّد َثنا موسى بن إِسم ِ‬
‫اع‬
‫َ َ َ ْ ُ َْ َ‬ ‫َ َ ُ َ ُْ َْ َ‬
‫اعةَ‬ ‫م‬ ‫ج‬ ‫ن‬ ‫د‬‫ه‬ ‫ش‬ ‫ي‬‫ف‬ ‫ِ‬
‫ر‬ ‫و‬ ‫د‬ ‫خ‬ ‫ْ‬
‫ل‬ ‫ا‬ ‫ِ‬
‫ات‬ ‫و‬ ‫ِ‬ ‫ِ‬ ‫َ‬ ‫ِ‬
‫َ‬
‫ُُ َ َْ ْ ََ َ‬ ‫َ‬ ‫ت أ ْ َ ُ ْ َ ُ َ َْ َ َْ َ َ‬
‫ذ‬‫َ‬ ‫و‬ ‫ن‬ ‫ي‬ ‫د‬‫ي‬ ‫ْع‬‫ل‬‫ا‬ ‫م‬ ‫و‬ ‫ي‬ ‫ض‬ ‫ي‬
‫َّ‬ ‫ْح‬ ‫ل‬‫ا‬ ‫ج‬ ‫ر‬‫ِ‬ ‫خ‬ ‫ن‬ ‫ن‬
‫ْ‬ ‫أ‬ ‫ا‬‫ن‬ ‫ر‬‫ُم‬ ‫قَالَ ْ‬
‫ول اللَّ ِه‬
‫ت ْام َرأَةٌ يَا َر ُس َ‬ ‫صاَّل ُه َّن قَالَ ْ‬ ‫م‬ ‫ن‬ ‫ع‬ ‫ض‬ ‫ي‬ ‫ْح‬‫ل‬ ‫ا‬ ‫ل‬ ‫ز‬‫ِ‬ ‫ِ‬ ‫ِ‬
‫ُ ُ َْ ُ َ‬ ‫َّ‬ ‫ُ‬ ‫ال ُْم ْسل َ َ َ ْ َ َ ُ ْ َ َ ْ َ‬
‫ت‬ ‫ع‬ ‫ي‬ ‫و‬ ‫م‬ ‫ه‬ ‫ت‬ ‫و‬ ‫ع‬ ‫د‬ ‫و‬ ‫ين‬ ‫م‬
‫احبَُت َها ِم ْن ِج ْلبَابِ َها‬
‫ال لِت ْلبِسها ص ِ‬
‫ُ َْ َ‬ ‫َ‬ ‫َ‬‫ق‬ ‫اب‬ ‫ب‬ ‫ل‬
‫ْ‬ ‫ِ‬
‫ج‬
‫ْ َ َ َ ٌ‬ ‫ا‬‫ه‬ ‫َ‬‫ل‬ ‫س‬ ‫ي‬‫َ‬‫ل‬ ‫ا‬‫ن‬
‫َ‬ ‫ا‬ ‫د‬
‫َ‬ ‫ح‬
‫إْ‬‫ِ‬
‫”‪“such-and-such action is an obedience, or defiance, to God or to the Messenger‬‬

‫)‪(min ta`ah Allah kadha, min ma`siyah Allah kadha‬‬

‫يم ِة يُ ْد َعى إِلَْي ِه‬‫ول بِْئس الطَّعام طَعام الْولِ‬ ‫ِ‬

‫َ َُ َُ َ َ‬ ‫ُ‬ ‫ق‬
‫ُ‬ ‫ي‬
‫َ‬ ‫ن‬‫َ‬ ‫ا‬ ‫ك‬
‫َ‬ ‫ه‬
‫ُ‬ ‫َّ‬
‫ن‬ ‫َ‬
‫أ‬ ‫ة‬
‫َ‬ ‫• َع ْن أَب َ َ‬
‫ر‬‫ي‬‫ْ‬ ‫ر‬ ‫ه‬
‫ُ‬ ‫ي‬
‫صى اللَّ َه‬ ‫َّ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫َ َ‬ ‫ع‬ ‫د‬‫ْ‬ ‫ق‬
‫َ‬ ‫ف‬
‫َ‬ ‫ة‬
‫َ‬ ‫و‬‫ع‬
‫َْ‬ ‫الد‬ ‫ت‬ ‫ْ‬
‫أ‬ ‫اأْل َ ْغنَ ُ َ ُ ْ َ َ َ ُ َ ْ ْ َ‬
‫ي‬ ‫م‬‫ل‬
‫َ‬ ‫ن‬ ‫م‬ ‫ف‬
‫َ‬ ‫ين‬ ‫اك‬ ‫س‬ ‫ْم‬‫ل‬‫ا‬ ‫ك‬
‫ُ‬ ‫ر‬ ‫ت‬ ‫ي‬ ‫و‬ ‫اء‬‫ي‬
‫َو َر ُسولَهُ ‪.‬رواه مسلم‬
‫‪Remarks of the Successors‬‬ ‫ال َح َّدثَنِي َمالِ ٌ‬ ‫يل بْ ُن َع ْب ِد اللَّ ِه قَ َ‬ ‫ِ ِ‬
‫ص ْف َوا َن‬‫ك َع ْن َ‬ ‫َح َّد َثنَا إ ْس َماع ُ‬
‫صلَّى اللَّهُ َعلَْي ِه َو َسلَّ َم قَ َ‬
‫ال‬ ‫بْ ِن ُسلَْي ٍم َي ْر َفعُهُ إِلَى النَّبِ ِّي َ‬
‫يل اللَّ ِه‬
‫اه ِد فِي َسبِ ِ‬ ‫اعي َعلَى اأْل َرملَ ِة وال ِْمس ِكي ِن َكالْمج ِ‬ ‫الس ِ‬
‫َّ‬
‫َُ‬ ‫َْ َ ْ‬
‫ِ‬
‫وم اللَّْي َل رواه البخاري‬ ‫َّه َار َو َي ُق ُ‬ ‫وم الن َ‬
‫ص ُ‬‫أ َْو َكالَّذي يَ ُ‬

‫)‪“he (the Companion‬‬ ‫)‪“he (the Companion‬‬

‫‪carries back‬‬ ‫‪conveys the‬‬
‫”‪the report‬‬ ‫”‪message‬‬
‫‪(yarfa'uhu).‬‬ ‫‪(yublighu bihi).‬‬

‫”‪“narration‬‬ ‫‪“he ascribes the‬‬

‫‪(riwayatan).‬‬ ‫‪report” (yanmihi).‬‬
 Necessity of Accurate Transmission of marfu` text.

• The marfu’ text having a continuous isnad is called

musnad, the only authority for legal application.
• The mawquf and maqtu‘.
– They are not legal proofs.
– (Al-Bukhari, al-Shafi‘i, and some of the Hanafi’s school of thought).
This is the soundest view.
– They argue that the sources of reference for the saying
and action of the companion and successors are quite
ambiguous: may be derived from their own reasoning, or
heard it from someone other than the Prophet.
– On the other hand scholars like al-Razi, Fakhr al-Islam,
al-Sarkhasi, and Malik opined that the common nature of
the companion was merely practicing the sunnah of the
Prophet and conveying his message to the people.
 Dealing with Marfu
• The exact wording of it has to preserved to the minutest
details during the process of pedagogies.
• The student of hadith must strictly observe the exact
wording uttered by his master.
• When he transmits the hadith afterwards to another
reporter, in writing or verbatim, he has no right to:
– purposely leave out any word
– add some of his own words
– substitute a word with its synonymous
– paraphrasing the complete text.
If uncertain… use phrases like
Kama qala, etc.
 Principles of Text Evaluation
• Method of Comparison
– Once a grandmother came to Abu Bakr asking about her
share inheritance of her grandson, he replied: "I have not
found a share for you in the Qur’an. I knew not that the
Prophet has fixed any share for such a case." He asked
the Companions about it. Mughirah ibn Shu`bah said that
the Prophet gave a grandmother one-sixth. Upon which
Abu Bakr asked him, "Is there anyone with you?" meaning
"Can anyone testify to your statement?" Upon which
Muhammad ibn Maslamah al-Ansari stood up and related
as Mughirah ibn Shu`gah had said earlier.

• Ayyub al-Sakhtiyani, a great muhaddith, (68-131) says:

– “If you wish to know the mistakes of your master
(shaikh), then you ought to learn from others as
well.”
 Various Ways of Comparison
• Comparison between the hadith of various
students of a master.
• Comparison between the statements of a single
master at different times and places.
• Comparison between oral recitation and written
documents.
• Comparison between the hadith and the related
text of the Qur’an.
 Week Twelve:
Textual Studies

Vaguely Worded
HadithText
(Gharib al-Hadith)

Misinterpretation of
Hadith Text

Contradiction in
Hadith Text
(Ikhtilaf fi al-Hadith)
 ‫)‪Vaguely Worded Hadith Text (Gharib al-Hadith‬‬

‫صلِّي فَِإنَّهُ يَ ْس ُت ُرهُ إِذَا َكا َن َب ْي َن‬ ‫ي‬ ‫م‬ ‫ك‬‫ُ‬ ‫د‬‫ُ‬ ‫َح‬‫أ‬ ‫ام‬ ‫ق‬
‫َ‬ ‫ا‬‫ذ‬
‫َ‬ ‫ِ‬
‫إ‬ ‫م‬ ‫َّ‬
‫ل‬ ‫س‬‫و‬ ‫ول اللَّ ِه صلَّى اللَّهُ َعلَي ِ‬
‫ه‬ ‫ال َر ُس ُ‬ ‫ال ‪ :‬قَ َ‬ ‫• َع ْن أَبِي ذَ ٍّر قَ َ‬
‫َ َ َُْ‬ ‫ْ ََ َ‬ ‫َ‬
‫ْب‬ ‫ل‬ ‫ك‬
‫َ‬ ‫ْ‬
‫ل‬ ‫ا‬ ‫و‬ ‫ة‬
‫ُ‬ ‫َ‬
‫أ‬ ‫ر‬ ‫ْم‬
‫ل‬ ‫ا‬ ‫و‬ ‫ار‬ ‫م‬ ‫الرح ِل فَِإنَّهُ ي ْقطَع صاَل تَهُ ال ِ‬
‫ْح‬ ‫َّ‬ ‫آخر ِ‬
‫ة‬ ‫الرح ِل فَِإ َذا لَم ي ُكن بين ي َدي ِه ِمثْل ِ‬ ‫َّ‬ ‫ة‬ ‫ي َدي ِه ِمثْل ِ‬
‫آخر ِ‬
‫ُ‬ ‫َ ُ َ َْ َ‬ ‫َ ُ َ‬ ‫ْ‬ ‫ْ َ ْ َْ َ َ ْ ُ َ‬ ‫ْ‬ ‫َ ْ ُ َ‬
‫ال يا ابن أ ِ‬ ‫ْب اأْل َ ْح َم ِر ِم ْن الْ َكل ِ‬
‫ْب اأْل َ ْس َو ِد ِم ْن الْ َكل ِ‬‫ال الْ َكل ِ‬
‫َخي‬ ‫ص َف ِر قَ َ َ ْ َ‬ ‫ْب اأْل َ ْ‬ ‫اأْل َ ْس َو ُد ُقل ُ‬
‫ْت يَا أَبَا َذ ٍّر َما بَ ُ‬
‫ْب اأْل َ ْس َو ُد َش ْيطَا ٌن‪.‬‬
‫ال الْ َكل ُ‬ ‫صلَّى اللَّهُ َعلَْي ِه َو َسلَّ َم َك َما َسأَلْتَنِي َف َق َ‬ ‫ْت رس َ ِ‬
‫ول اللَّه َ‬ ‫َسأَل ُ َ ُ‬
‫ِ‬
‫» أَ ْخ َر َجهُ ُم ْسل ٌم‬

‫َح ُد ُك ْم إلَى‬‫أ‬ ‫ى‬ ‫َّ‬

‫ل‬ ‫ص‬ ‫ا‬ ‫ذ‬
‫َ‬ ‫إ‬ ‫م‬ ‫َّ‬
‫ل‬ ‫س‬ ‫و‬ ‫ول اللَّ ِه صلَّى اللَّهُ َعلَي ِ‬
‫ه‬ ‫ُ‬ ‫س‬ ‫ر‬ ‫ال‬
‫َ‬ ‫ق‬
‫َ‬ ‫‪:‬‬ ‫ال‬
‫َ‬ ‫ق‬
‫َ‬ ‫ه‬
‫ُ‬ ‫ن‬
‫ْ‬ ‫ع‬
‫َ‬ ‫ه‬
‫ُ‬ ‫َّ‬
‫ل‬ ‫ال‬ ‫ي‬ ‫ِ‬
‫ض‬ ‫ر‬ ‫ي‬
‫ِّ‬ ‫ِ‬
‫ر‬ ‫د‬
‫ْ‬ ‫خ‬
‫ُ‬ ‫ْ‬
‫ل‬ ‫ا‬ ‫• و َعن أَبِي س ِع ٍ‬
‫يد‬
‫َ َ‬ ‫ْ ََ َ‬ ‫َ‬ ‫َُ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ ْ‬
‫َح ٌد أَ ْن يَ ْجتَ َاز َب ْي َن يَ َديْ ِه َفلْيَ ْد َف ْعهُ ‪ ،‬فَِإ ْن أَبَى َفل ُْي َقاتِلْهُ ‪ ،‬فَِإنَّ َما ُه َو َش ْيطَا ٌن‪.‬‬ ‫ِ‬ ‫ٍ‬
‫َش ْيء يَ ْسُت ُرهُ م ْن الن ِ‬
‫اد أ َ‬
‫َّاس ‪ ،‬فَأ ََر َ‬
‫» ُمَّت َف ٌق َعلَْي ِه ‪.‬‬
‫صلَّى اللَّ ُه‬ ‫ول اللَّ ِ‬
‫ه‬ ‫ُ‬ ‫س‬ ‫ر‬ ‫ى‬ ‫ه‬ ‫ن‬
‫َ‬ ‫{‬ ‫‪:‬‬ ‫ال‬
‫َ‬ ‫ق‬
‫َ‬ ‫ه‬
‫ُ‬ ‫ن‬
‫ْ‬ ‫ع‬
‫َ‬ ‫ه‬
‫ُ‬ ‫َّ‬
‫ل‬ ‫ال‬ ‫ي‬ ‫ض‬‫ِ‬ ‫ر‬ ‫ة‬
‫َ‬ ‫ر‬ ‫ي‬ ‫ر‬ ‫ه‬ ‫ي‬ ‫ِ‬
‫ب‬‫َ‬‫أ‬ ‫ن‬ ‫ع‬‫َ‬ ‫•‬
‫َ‬ ‫َُ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫ُ‬ ‫ْ‬
‫ص ًرا } ُمَّت َف ٌق َعلَْي ِه‬
‫الرجل م ْختَ ِ‬ ‫َّ‬
‫ْ ََ َ َُ َ ُُُ‬‫ي‬ ‫ِّ‬
‫ل‬ ‫ص‬ ‫ي‬ ‫ن‬‫ْ‬ ‫َ‬‫أ‬ ‫م‬ ‫َّ‬
‫ل‬ ‫س‬ ‫و‬ ‫َعلَي ِ‬
‫ه‬
 Contradiction in Hadith Text (Ikhtilaf fi al-Hadith)
• Al-muhkam • Al-mushkil
– Text which is free from – Text that conflict with
any contradiction another text that have
equal authority.
– It is the only kind of text – It falls under the
that can be legally discussion of mukhtalaf
applied al-hadith.
 ‫‪Example‬‬
‫ض َي اللَّ ُه‬ ‫ير ِ‬ ‫ِّ‬ ‫ر‬‫ِ‬ ‫د‬‫ْ‬ ‫خ‬
‫ُ‬ ‫ْ‬
‫ل‬ ‫ا‬ ‫ٍ‬
‫يد‬ ‫ِ‬
‫ع‬ ‫س‬ ‫ي‬‫ِ‬‫ب‬‫َ‬
‫أ‬ ‫ن‬ ‫ع‬ ‫و‬ ‫•‬ ‫ى‬ ‫َّ‬
‫ل‬ ‫ص‬ ‫ه‬‫ول اللَّ ِ‬‫ُ‬ ‫س‬ ‫ر‬ ‫ال‬
‫َ‬ ‫ق‬
‫َ‬ ‫‪:‬‬ ‫ال‬
‫َ‬ ‫ق‬
‫َ‬ ‫ر‬
‫ٍّ‬ ‫ذ‬
‫َ‬ ‫ي‬ ‫• َع ْن أَبِ‬
‫َ‬ ‫َ‬ ‫ََْ‬ ‫ِ‬
‫َ‬
‫ِّ‬
‫ُ‬ ‫َ‬
‫ِ‬ ‫َّ‬ ‫ِ‬ ‫َّ‬
‫َّ‬
‫صلى الل ُه‬ ‫َّ‬ ‫ِ‬
‫ه‬ ‫َّ‬
‫ل‬ ‫ال‬ ‫ول‬‫ُ‬ ‫س‬ ‫ر‬ ‫ال‬‫َ‬ ‫َ‬‫ق‬ ‫‪:‬‬ ‫ال‬
‫َ‬ ‫ق‬
‫َ‬ ‫ه‬ ‫ن‬‫ع‬
‫َْ ُ‬
‫ه‬
‫ُ‬ ‫َّ‬
‫ن‬ ‫إ‬‫َ‬‫ف‬ ‫ي‬ ‫ل‬ ‫ص‬
‫َ‬ ‫ي‬
‫ُ‬ ‫م‬
‫ْ‬ ‫ك‬‫ُ‬ ‫د‬
‫ُ‬ ‫َح‬
‫َ‬ ‫أ‬ ‫ام‬
‫َ‬ ‫ق‬
‫َ‬ ‫ا‬ ‫ذ‬
‫َ‬ ‫إ‬ ‫م‬
‫َ‬ ‫ل‬ ‫س‬‫َ‬ ‫و‬
‫َ‬ ‫ه‬ ‫ي‬
‫ْ‬ ‫ل‬
‫َ‬ ‫ع‬
‫َ‬ ‫ه‬
‫ُ‬ ‫الل‬
‫َ‬ ‫َُ‬ ‫ل‬‫ِ‬ ‫ح‬ ‫الر‬ ‫ة‬‫آخر ِ‬‫يستره إِذَا َكا َن بين ي َدي ِه ِمثْل ِ‬
‫الصاَل َة َش ْيءٌ ‪،‬‬ ‫َعلَْيه َو َسلَّ َم اَل َي ْقطَ ُع َّ‬ ‫ِ‬ ‫ْ‬ ‫َّ‬ ‫َْ َ َ ْ ُ َ‬ ‫َ ُُْ ُ‬
‫الر ْح ِل‬ ‫آخ َر ِة َّ‬ ‫فَِإ َذا لَم ي ُكن بين ي َدي ِه ِمثْل ِ‬
‫استَطَ ْعتُ ْم‪.‬‬ ‫ا‬ ‫م‬ ‫وا‬ ‫ء‬ ‫ر‬ ‫د‬ ‫ا‬ ‫و‬ ‫ْ َ ْ َْ َ َ ْ ُ‬
‫َ َْ ُ َ ْ‬ ‫ْب‬
‫ُ‬ ‫ل‬ ‫ك‬
‫َ‬ ‫ْ‬
‫ل‬ ‫ا‬ ‫و‬ ‫ة‬
‫ُ‬ ‫َ‬
‫أ‬ ‫ر‬
‫َ ُ َ َْ َ‬ ‫ْم‬‫ل‬ ‫ا‬ ‫و‬ ‫ار‬ ‫م‬ ‫فَِإنَّهُ ي ْقطَع صاَل تَهُ ال ِ‬
‫ْح‬ ‫َ ُ َ‬
‫» أَ ْخ َر َجهُ أَبُو َد ُاود ‪َ ،‬وفِي َسنَ ِد ِه‬
‫ف‬
‫ض ْع ٌ‬
‫ال الْ َكل ِ‬
‫ْب‬ ‫اأْل َ ْس َو ُد ُقل ُ‬
‫ْت يَا أَبَا ذَ ٍّر َما بَ ُ‬
‫َ‬
‫ْب اأْل َ ْح َم ِر ِم ْن الْ َكل ِ‬
‫ْب‬ ‫اأْل َ ْس َو ِد ِم ْن الْ َكل ِ‬
‫ول اللَّ ِه‬ ‫ال يا ابن أ ِ‬
‫ْت َر ُس َ‬ ‫َخي َسأَل ُ‬ ‫ص َف ِر قَ َ َ ْ َ‬ ‫اأْل َ ْ‬
‫صلَّى اللَّهُ َعلَْي ِه َو َسلَّ َم َك َما َسأَلْتَنِي َف َق َ‬
‫ال‬ ‫َ‬
‫ْب اأْل َ ْس َو ُد َش ْيطَا ٌن‬
‫الْ َكل ُ‬
‫» أَ ْخ َر َجهُ ُم ْسلِ ٌم‬
 Methods of Treatments

• Harmonization (al-jam‘u)
• Abrogation (al-naskh)
• Preponderance (al-tarjih)
• Suspension (al-tawaqquf).
 Harmonization (al-jam‘u)
• Abu Hurayrah reported that the Prophet said: "There is no
infection (`adwa), no (tiyarah), no (hammah), no (safar),
and no (ghawl).
» Al-Bukhari

• Abu Hurayrah reported that the Prophet said: "One should

run away from the leper as one runs away from a lion." (far
min al-majdhum firaraka min al-asad).
• The former hadith indicates that any disease can not be a
contagion. In the latter hadith the Prophet requests us to
run away from a leper (al-majdhum) as much as one keeps
away from a lion.

• The muhaddithun reconcile these two contradicting

precepts by saying that a disease itself never is a
contagious agent. It only infects others when the patient
associates with them.
 Abu Hurayrah
reported
that the Prophet said: Abu Hurayrah
"There is reported
no infection (`adwa), that the Prophet said
no (tiyarah), : "One should run away from
no (hammah), the leper
no (safar), and R as one runs away from a lion.“
E
no (ghawl). C
(far min al-majdhum
Al-Bukhari O firaraka min al-asad).
N
C
I
L
A
T
I
No disease O run away from
contagious in nature N a leper

•a disease itself never is a contagious agent.

•It only infects others when the patient associates with them.
 ‫‪Misinterpretation of Hadith Text‬‬

‫َحيِنِي‬ ‫أ‬ ‫م‬

‫َّ‬ ‫ه‬ ‫َّ‬
‫ل‬ ‫ال‬ ‫ال‬
‫َ‬ ‫ق‬
‫َ‬ ‫م‬ ‫َّ‬
‫ل‬ ‫س‬ ‫و‬ ‫ول اللَّ ِه صلَّى اللَّهُ َعلَي ِ‬
‫ه‬ ‫َن َر ُس َ‬‫س أ َّ‬‫• َع ْن أَنَ ٍ‬
‫ُ ْ‬ ‫ْ ََ َ‬ ‫َ‬
‫ساكِي ِن َي ْو َم ال ِْقيَ َام ِة‬ ‫ْم‬ ‫ل‬‫ا‬ ‫شرنِي فِي ُزمر ِ‬
‫ة‬ ‫ُ‬ ‫اح‬ ‫و‬ ‫ا‬ ‫ين‬ ‫ِ‬
‫ك‬ ‫س‬ ‫ِمس ِكينا وأ َِم ْتنِي ِ‬
‫م‬
‫َْ َ َ‬ ‫ْ ً َ ْ ْ‬ ‫ْ ً َ‬
‫ْجنَّةَ َق ْب َل‬ ‫ل‬‫ا‬ ‫ن‬ ‫و‬ ‫ل‬‫خ‬ ‫د‬ ‫ي‬ ‫م‬ ‫ه‬‫ن‬‫َّ‬ ‫ِ‬
‫إ‬ ‫ال‬ ‫ق‬ ‫ِ‬
‫ه‬ ‫َّ‬
‫ل‬ ‫ال‬ ‫ول‬ ‫س‬ ‫ِ‬ ‫ِ‬
‫َ‬ ‫َ‬ ‫ُ‬ ‫ُ‬ ‫ْ‬ ‫ُْ َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ت َعائ َ َ َ ُ‬
‫ر‬ ‫ا‬‫ي‬ ‫م‬ ‫ل‬ ‫ة‬
‫ُ‬ ‫ش‬
‫َ‬ ‫َف َقالَ ْ‬
‫ين َولَ ْو بِ ِش ِّق‬ ‫ْ َ‬
‫شةُ اَل َتردِّي ال ِْمس ِ‬
‫ك‬ ‫ُ‬
‫ِ‬‫ائ‬‫ع‬ ‫ا‬‫ي‬ ‫ا‬ ‫ف‬
‫ً‬ ‫ي‬ ‫ِ‬
‫أَ ْغنَ ْ ْ َ َ َ َ َ َ‬
‫ر‬ ‫خ‬ ‫ين‬ ‫ِ‬
‫ع‬ ‫ب‬ ‫َر‬ ‫أ‬‫ِ‬
‫ب‬ ‫م‬ ‫ه‬‫ِ‬ ‫ِ‬
‫ائ‬ ‫ي‬‫ِ‬
‫ك َي ْو َم‬ ‫َحبِّي الْمساكِين و َق ِّربِي ِهم فَِإ َّن اللَّهَ ي َق ِّرب ِ‬ ‫شةُ أ ِ‬‫َ‬ ‫تَمر ٍة يا َعائِ‬
‫ُ ُ‬ ‫ْ‬ ‫ََ ََ‬ ‫َْ َ‬
‫ال ِْقيَ َام ِة‬
‫ِ‬ ‫ال أَبو ِعيسى ه َذا ح ِ‬
‫يب‬
‫ٌ‬ ‫ر‬ ‫غ‬
‫َ‬ ‫يث‬
‫ٌ‬ ‫د‬ ‫• قَ َ ُ َ َ َ‬
•END
•END
 Validation of Hadith
• Need for Validation of Hadith
• Development of Systematic Hadith
Validation
• Criteria for Sound Hadith
 Need for Validation of
Hadith
• Internal • External
Factors Factors
 Internal Factors
• Weak Memory
• Carelessness
• Mistakes
• Forgetfulness
 External Factors
• Apostasy
• Enemies (zanadiqah): Hidden
(Hypocrites) / Obvious (Infidels)
• Pious Muslims (zuhhad) 
• Storytellers (Qussas) 
• Fanatics (muta`assibun)
 Fanatics (muta`assibun)

Muhammad ibn Sirin (d.110H):

“They did not ask about the authority (isnad), but
when civil war (fitnah) arose they said ‘Name to
us your men; those who belong to Ahl al-Sunnah,
their hadith were accepted and those who were
innovators their hadith were neglected.”
 Development of Systematic
Hadith Validation
• Unrecorded Principles of Validation
• Recorded Principles of Validation
 Recorded Principles of
Validation
• Single Topic

– Khabar Ahad
– Shurut al-
Sihhah
 Recorded Principles of
Validation
• Comprehensive

– All Subjects

AL-RAMHURMUZI
 Recorded Principles of
Validation
• Comprehensive and
Systematic

– All Subjects
– Well Organized
 Recorded Principles of
Validation
• Comprehensive
Excellent:
– All Subjects
– Well Organized
– Discovered the
Shortcomings
– Harmonized the
Disputes
 Criteria for Sound Hadith
• Restricted to • Both Isnad and
Isnad Matn

– Integrity (`adl)
– Disagreement Free
– Retentiveness (dabt) (`adam al-
– Continuity of isnad mukhalafah)
(ittisal al-sanad) – Hidden Defect Free
(`adam al-`illah)
 Qualification of
Transmitters
• Concept and Nature of Evaluation of
Transmitters
• Factors That Disqualify the Transmitters
• Ranking of Validation and Invalidation
(Maratib al-Jarh wa al-Ta`dil)
 Concept and Nature of
Evaluation of Transmitters
• Formal Evaluation • Informal Evaluation
– Ibn Abu Hatim – Shu`bah ibn al-Hajjaj
– Al-Hakim (d.160/776)
– Al-`Iraqi – Yahya ibn Sa`id al-
– Qattan (d.198/813)
Ibn Hajar.
– `Abd al-Raman al-
Mahdi (d.198/813),