Thursday, December 27, 2007

To Be Literal or Not, That is the Question


Masjid Tulay in Frame, Jolo Sulu Southern Philippines


Alhamdulillahi Wahdah, Wassalatu Wassalamu 'ala Man Laa Nabiyya Ba'dah

All Praise is due to Allah alone, Salutations and Peace (of Allah) be upon whom no Prophet would come after.

What follows is an assignment in Aqeedah 102 concerning the issue of whether we will be resurrected naked or with clothes in Yaumil Qiyaamah. There are two apparently contradicting hadeeth cited in this issue.

First Hadeeth is the hadeeth of Aisha in Bukhari: "People will be assembled in the Day of Resurrection barefooted, naked and uncircumcised.”

Second Hadeeth is from Abu Sa'eed al Khudri in Abu Dawood: "Indeed the dead will be resurrected in the clothes in which they die"

Please note that both hadeeth are Saheeh (Authentic) but the hadeeth in Bukhari is stronger than in Abu Dawood. In hadeeth terminology, if two saheeh hadeeth seems to contradict each other, the weaker one is called Shaadh or Odd. This is normally rejected. However in this case, there is no need to reject this hadeeth (the second one) because its meaning can be supported figuratively. The 'clothes' here figuratively means 'the state of Emaan when one dies' or our state of Taqwa.

Read on pls.

1. Why do we interpret clothes as deed in the hadeeth about resurrection while we interpret the Balance (Al Meezan) literally not as a symbol of justice?

This is because it is obligatory to keep the implications of the obvious meanings of the texts without any changes.

In the hadeeth of ‘clothes’, there are sufficient evidence for us to interpret it in other than its literal and obvious meaning.

The hadeeth of Abu Sa’eed al Khudree mentions the saying of the Prophet صل الله عليه وسلم ‘Indeed the dead will be resurrected in the clothes in which they die’, the understanding of this hadeeth has to be understood in its metaphorical sense because:

First: There are ahaadeeth that mention people being resurrected naked like the hadeeth of Aisha in which she reported hearing from the Prophet صل الله عليه وسلم “People will be assembled in the Day of Resurrection barefooted, naked and uncircumcised.” Also the hadeeth of Ibn Abbas that mentions “the first person who will be clothed on the Day of Resurrection will be Abraham”. These ahadeeth are apparently contradicting the hadeeth of Abu Sa’eed above. Technically these two ahaadeeth are stronger being reported by Bukhari and Muslim while that of Abu Sa’eed is from Abu Dawood. But as long as the meaning of the hadeeth can be harmonized then there is no need to reject the latter.

Second are the ahaadeeth that people will be resurrected according to their state of faith or actions. Example of which is the hadeeth of Jaabir who related from the Messenger of Allaah صل الله عليه وسلم “Every slave will be resurrected doing whatever deed he died doing” and hadeeth of Ibn Abbaas concerning a man who died during hajj upon whom the Prophet صل الله عليه وسلم remarked “…he will be resurrected on the Day of Resurrection reciting the Talbiyyah” Other hadeeths concerning the Shaheeds being resurrected according to how they die as martyrs are also included.

Third Metaphorically the word clothing has been associated in the Qur’an to Taqwa “…And the clothing of piety is better” (7:26). Thus the word “clothing” in the hadeeth of Abu Sa’eed can be taken to mean “taqwa” a state of faith or deed.

Therefore in the light of the above narrations it is clear that we cannot understand the hadeeth of Abu Sa’eed in its literal sense since its obvious meaning would then contradict stronger narrations. Yet we cannot reject it entirely since its other meaning is in harmony with other authentic narrations such as it being understood as a state of faith (i.e. taqwa).

On the other hand, the narrations concerning the Balance has no other narrations that could qualify it in anyway. Thus we should understand it according to its literal and obvious meaning.

Wallahu Alam

Tuesday, December 25, 2007

UNDERSTANDING BID'AH



Indeed, all praise is for Allaah subhaanahu wa ta'ala. We praise Him, we seek His help, we seek His forgiveness, and we seek refuge in Allaah from the evils of our souls and our evil actions. Whosoever Allaah guides then none can misguide and whosoever Allaah misguides then none can guide aright. I bear witness that none has the right to be worshipped except Allaah alone, having no partners, and I bear witness that Muhammad sallallaahu 'alayhi wa sallam is His servant and Messenger.

All praise is due to Allah, alone, who created us with a sublime purpose and not just for sport[1]. He created the Jinn and us so that we worship Him[2]. And so Messengers were sent throughout the ages. Iblis, the enemy of mankind made a promise that he will misguide them, approach them from every direction[3], so that mankind would not worship Allah, or set partners in worshipping Allah, or if he (shaytaan) can not do that,then he will do his best so that mankind would not be able to worship Allah properly, the way He wants us to worship Him.

In this regard, we seek Allah's help so that we will be able to distinguish the true worship of Allah from the innovated ones that the shayateen, from amongst the Jinn and mankind, whispered into the hearts of men.

First and foremost, I only write about issues where I feel I need to understand indepth. Therefore, the primary intention of my writing about anything is for my own benefit. Should anyone find mistakes in it, then I would be more that grateful to acknowledge it as gaining knowledge is my principal aim. Also, we would like to emphasize that this short article is only compiled by a student of knowledge and it is recommended to go deep into the books of Scholars and benefit from their immense knowledge, for the difference between the two can not be over-emphasized.

I ask Allah to benefit me from this small compilation. I ask Him that He guide me to do this for His sake alone. I ask Him from His immeasuable bounty that He count this as parts of my good deeds in a Day when nothing matters except one’s deeds. I ask His forgiveness if it is because of this effort that people turn away from His verses and sayings of His Messenger. I submit only to Him my weakness and my insignificance before the eyes of the people should they reject this message.

The Meaning of Bida'a

Linguistically, "Bid'ah, in Arabic, is token from Al-Bada', that is to create something without precedence.

Allah said, what translated means: 'Badei' (The Originator) of the heavens and the earth' 2:117.

This means that Allah created (originated) the heavens and the earth without precedence.

Bid’ah is "a newly invented way (in beliefs and actions) in the religion, in imitation of the Sharee'ah, by which nearness to Allaah is sought, not being supported by any authentic proof, neither in it's foundations nor in the manner in which it is performed."[4]

It is understood from the definition of the scholars that Bid'ah can be from belief and from actions. Bid'ah in belief and in tongue, is deviation from the aqecdah or belief of the Ahlus-sunnah wal-Jama'a. They differed from Ahlus-Sunnah regarding belief in Allah, His Sifaat, in Qadar etc. Form amongst them are the Khawaarij, Mu'tazilah, Jahmiyyah, etc.

Bid'ah in action are as follows[5]:

1. Introducing a new kind of worship, a new prayer, or fast, (or a new) feast, like the Prophet's, sallallaahu alaihi wa sallam, birthday.

2. Addition to a known type of worship (like adding rak'aas to the prayers)

3. Performing a known type of worship in a new manner.

4. To perform worship at certain times that were not stated by the sharee'ah.

The details of their examples will follow Insha-Allah. Before that however, we need to build on important points so that we understand why the Ulama’ may or may not forbid a type of worship.

Islam is completed and perfected.

"This day have I perfected your religion for you, completed my favour upon you, and have chosen for you Islaam as your religion" (5:4)

"And We have revealed to you a Book explaining everything" (16:89),

"We have neglected nothing in the Book" (6:37).

Islam is a guide for mankind in this world and it deals primarily with two points. First is, it deals with the relationship between God and man. Second, it deals with the relationship between man and the rest of the creation.

Man's relationship with his Lord is his worship of Him. Messengers were sent primarily for this purpose,

"And verily. We have sent among every llmmah (community, nation) a Messenger (proclaiming): 'worship Allah (alone), and avoid (or keep away from) Taghut (all false deities, i.e. Do not worship Taghut besides Allah)'. 16:36

And the Messengers of Allah indeed proclaimed the Message. The last of them was Muhammad, sallallaahu alaihi wa sallam, who broke idols and all forms of idolatry, and established the manner of worship, in the clearest possible way, that Allah wants man to worship Him. He is the last prophet and no prophet will come after him, it is therefore necessary to safeguard the religion from all forms of idolatry and all means of deviance from the right path. In this regard, the Shariah he brought is safeguarded from all forms of corruption and is built on some principles.

Regarding worship, "The principle regarding acts of worship is one of prohibition, except if the Sharee'ah (Divinely Prescribed law) relates a prescription for it. And the principle regarding customary behavior is permissibility, except when the Sharee'ah relates a prohibition for it." [6]

Meaning no one can claim that he is doing worship and gaining nearness to Allah unless he presents Proof from the Sharee'ah (i.e. Qur'an and Sunnah). For example: why do we pray two raka'a in fajr? Because it is legislated in the Shariah with clear proofs that the Prophet, sallallaahu alaihi wasallam, prayed Fajr in two raka'a.

In matters pertaining to our 'worldly' lives, the principle in the sharee'ah is that everything is permitted except if there is a proof in the Qur'an and Sunnah that states that it is forbidden. Example is, as far as food is concern, we can cat every kind of food as long as there is no prohibition from the Sharee'ah that it is forbidden. For us to eat satti, for example, we don't have to present proof from the Qur'an or Sunnah. Consequently, using modern means of communications such as the radio, TV or the internet is permissible since they are just utilize as means of communication not that they are worship by themselves. One can wear pants, tajjung, and even underwears if you like although they are not present during the time of the Prophet.

Furthermore, travelling to seek knowledge is also not Bid’ah. Although the whole act is an act of worship if done for the sake of Allah, travelling by itself is not worship. People travel from different reasons such as the Prophet travelling to Shaam for trade. Although the Prophet did not travel to gain knowledge because he is receiving revelations, people travelled to him from different parts of Arabia to obtain knowledge and he did not prohibit this. Besides in the Qur’an it is stated,

Many similar ways (and mishaps of life) were faced by nations (believers and disbelievers) that have passed away before you (as you have faced in the battle of Uhud), so travel through the earth, and see what was the end of those who disbelieved (in the Oneness of Allâh, and disobeyed Him and His Messengers). (Aali Imran 3:137)

Here were encouraged to travel through the earth in order to learn the outcome of those who belied the Messengers sent by Allah.
On the other hand, the manner of urinating is not a form of worship. Although the Prophet sallaallahu alaihi wa sallam most of the time urinated sitting, he passed urine standing during one of his campaigns. Narrated by Hudhaifah:
The Prophet and I walked till we reached the dumps of some people. He stood, as any one of you stands, behind a wall and urinated. I went away, but he beckoned me to come. So I approached him and stood near his back till he finished. (Bukhari)

These two principles have to be understood and internalize really well for us to go on with the rest of the topic.

Now there are other forms of worship that were not done by the Prophet himself but Muslims today are doing this. Example is the hadeeth of Bilal ibn Rabah, the Muadhdhin of the Prophet sallallaahu alaihi wa sallam.

Narrated By Abu Huraira: At the time of the Fajr prayer the Prophet asked Bilal, "Tell me of the best deed you did after embracing Islam, for I heard your footsteps in front of me in Paradise." Bilal replied, "I did not do anything worth mentioning except that whenever I performed ablution during the day or night, I prayed after that ablution as much as was written for me." Bukhari

The Prophet sallallaahu alaihi wasallam did not instruct Bilal to perform ablution and pray as much as he can. But the point here is that this incident was done during the time of the Prophet sallallahu alaihi wa sallam with his consent. There are other examples of these such as the wordings of the Adhan that came from dreams of some of the Sahaabah. The Prophet sallallahu alaihi wa sallam approved them.

There are instances where some people came to the Prophet sallallahu alaihi wasallam and suggesting some forms of worship and yet the he rejected them. Example of which is the hadeeth of Anas bin Malik found in Bukhari:

A group of three men came to the houses of the wives of the Prophet asking how the Prophet worshipped (Allah), and when they were informed about that, they considered their worship insufficient and said, "Where are we from the Prophet as his past and future sins have been forgiven." Then one of them said, "I will offer the prayer throughout the night forever." The other said, "I will fast throughout the year and will not break my fast." The third said, "I will keep away from the women and will not marry forever." Allah's Apostle came to them and said, "Are you the same people who said so-and-so? By Allah, I am more submissive to Allah and more afraid of Him than you; yet I fast and break my fast, I do sleep and I also marry women. So he who does not follow my tradition in religion, is not from me (not one of my followers)."

In summary, matters of daily lives (muammalaat) is of permisibility (Al aslu fil muaamlat al Ibaahah) and in matters of Worship it is of prohibition unless there is text from the Sharee’ah that supports it (Al Aslu fil Ibaadah Tawqifiyyah). The Ulama did not just formulate this principle because of their inclinations or desires. but they are firmly anchored on the text of Sharee'ah - the Qur'an and Sunnah.

Only Allah has the right to legislate laws.

It was God Himself who teaches man how to worship Him. He further tells that He alone has the right to legislate laws whether in matters of worship or the 'worldly laws'.

"or do they have partners that legislate some religion which Allaah has not given permission for?" (42:21)

Bida'a, which is worship without a valid proof, is in fact a legislation and is made part of the Sharee'ah.

The Messenger of Allah, sallallaahu alaihi wa sallam, is the Example

"Indeed you have in the Messenger of Allaah an excellent example for the one who hopes in Allaah and looks to the Last Day." (33:21),

"So if you obey him (i.e. Muhammad), then you will be guided" (25:54)

" I have left behind me two things, if you cling to them you will never go astray. They are the Book of Allaah and my Sunnah" (al-Haakim)

Every Muslim believes that the life of the Prophet, sallallaahu alaihi wa sallam, generally, and how did he perform worship, specifically is the basis of how worship of Allah should be done.


The Sahabah’s understanding are our Guide

There are, however, some points in the Sharee'ah that are not as clear to us due to the passage of time. Many things have appeared in which the validity of such have confused us. Some Muslims practice them while some advices against them. This confusion is confounded by the fact that the people whom we consider having knowledge have brought us evidence in support of them or otherwise. How do we go out of this dilemma? Isn’t Islam the complete way of life? Wasn’t Islam completed during the time of the Prophet sallallaahu alaihi wa sallam?

In this situation referring to what the Sahabah are upon is a must. To emphasize how important they are and their role in Islam, we present some proofs from the Qur'an and Sunnah:

"You are the best nation that has come out to the people, you enjoin that which is good and forbid that which is evil and you believe in Allaah." (3:110)

"and whosoever contends with the Messenger after guidance has been made clear to him, and follows a way other than the way of the believers. We shall leave in the path he has chosen, and land him in Hell, what an evil destination!" (4:115)

"The best of people is my generation and then to come after them and them to come after them then lies will he widespread." Saheeh: Related by al-Bukhaaree (no. 2652) and Muslim (no. 2533).

Aboo Moosaa al-Ash'aree said that the Messenger of Allaah (s.a.w.):

"The stars are a guidance on the sky so if the stars go then what will befall it will happen. And I am a guide to my companions so IfJ go then what will befall my companions will happen and the companions are a guide for my Ummah and if they go then what will befall it will happen." Related by Muslim (no. 2531).

"The Jews split into split into seventy-one sects and the Christians split into seventy-two sects and my Nation (Urnmah) will split into seventy-three sects, all of it in the fire except one."

They said 'Who are they, 0 Messenger of Allaah? ' He said:

"That which I am upon today and my Companions."
(Hasan: Related by at-Tirmidthee (no. 2641) and bv al-Haakim in al-Mustadrak. (1/128-129)).

"Whoever lives amongst you will see many differences so stick closely to my Sunnah am/ the Sunnah of the Rightly- dm ded Caliphs after me, hite onto it with your molar teeth. Beware of the newly invented mailers for every newly invented matter i.s an innovation and every innovation is a misguidance and every misguidance is in the Fire" (Hasan Saheeh: Related by Ahoo Haawood (5/13) and at-Tirmidthee (5/44) and he said: "It is Hasan Saheeh" It was also reported by Ahmad (4/146-147) and Ibn Maajah (6/42-43) and by ad-Daarimee (1/34).)

The lives of the Sahabah serves not only as a motivating factor for us to emulate but it also serves as the guide to the understanding of our Deen as the foregoing evidences unequivocally proves. This point is a very important matter that can not be over-exaggerated because nowadays Islam seems to be understood from different ways. Retuming to the beliefs and ways of the Sahabah is a means of not deviating from the right path.

It is important to note here that some people today claim that their act of worship is in accordance with the Sahabah's. We say produce your proof. If you have proof, then we say: Is it authentic? If it is authentic, we say, can your actions be really be derived from the proofs?

The prohibition to legislate new laws whether in matters of worship or the worldly laws.

"I warn you of the newly invented mailers fin the religion), and every newly invented matter is an innovation, and every innovation is misguidance, and every misguidance is in the Hellfire" (an-Nasaa'ee)

And he (sallallaahu alaihi wa sallam) used to say at the beginning of his lectures, "... .and the best speech is the Speech of Allah, and the best guidance is the guidance of Muhammad , and the worst of all affairs are the newly invented matters (in the religion)" (Muslim)

And he (sallallaaahu alaihi wa sallam) commanded us, "whosoever does an action which we have not commanded then it must he rejected." (Muslim)

And again, "whomever introduces into this religion of ours that which is not part of it then it must he rejects" (Ahmad)

And in this hadeeth is a clear evidence that every action which is not legislated in the sharee'ah must be rejected.

Bid'ah with its facets

Any addition (or deletion, or any alteration) to the worship prescribed by Allah and His Messenger, sallallaahu alaihi wa sallam, without a valid proof from the Sharee'ah can be Bid'ah.

Amr ibn Yahya narrated that his father (Yahya) told him that his father said:

"We used to sit at Abdillah ibn Mas'ood's door before Fajr prayer, if he exited (out of the house) we would follow him to the Masjid. Abu Moosa al-Ash'ari then came and asked us: 'Did Abu Abdil Rahmaan (ibn Mas'ood) come out (of his house) yet?' We said: 'No'. So he sat with us till he (ibn Mas'ood) emerged (from his house).

We all stood up when he exited (to go the Masjid). He (Abu Moosa) said: '0 Abu Abdil Rahman, I just saw something I did not recognize, and I did not see, all thanks to Allah, but good.' He (ibn Mas'ood) said: 'What is it?' He (Abu Moosa) said: 'If you live you will see it. I saw in the Masjid, people silting in circles, waiting for the prayer. In each circle, there is a leader, and they have stones in their hands. He (the leader) would say: Say Takbir (Allahu Akbar) a hundred times. So they say Takbir a hundred times. He, then would say: Say Tahlil (La ilaha lllallah) a hundred times. So they say Tahlil a hundred times. He, then would, say: Say Tasbih a hundred times. So they say Tasbih a hundred times.

Ibn Mas'ood said: Did you not order them to count their evil deeds, and. guarantee them that none of their good deeds will be lost?'

Then he and us left till we reached one of those circles. Then he stood next to the circle and said: 'What are you all doing?' They said: " O Abu Abdil Rahman, (these are stones) that we count our Takbir, Tahlil, Tasbih, and Tahmid (Al-Hamdulillah) with.

Ibn Mas'ood said: 'Count your evil deeds, for I guarantee that none of your good deeds will be lost. What is the matter with you, O nation of Muhammad, how soon you come to your destruction! The companions (of Muhammad) are still many, these are his clothes not worn out and his cookware did not break yet. By whom my soul is in His hands, you are either following a religion better than Muhammad's or followers of a way of evil!

They said: 'By Allah, O Abu Abdil Rahi-nan, we sought only what is good. Ibn Mas'ood said: 'Many people seek good, but they not reach it. The Messenger told us that some people will who read the Qur'an, will not have the Our'an leave their throats (to their hearts). By Allah, I do not know If most of you areform them.'

Then he left them. Amr ibn Salamah said: We saw most of those people righting against us, in the battle of Nahrawan, with the Khawarij."' At-Tirmidhi.

Here in this story, Abdullah ibn Mas'ood, the one very knowledgeable amongst the Sahabah in the Shariah are telling us Shariah principles:

1. That in matters pertaining to Ibadat (worship), all matters are Haram (unlawful), not allowed, EXCEPT if there is a proof from the Qur'an and Sunnah.

2. Another point that can be derived from this story is that the mere fact that the Wise LawGiver has not directly forbidden some actions in worship is not sufficient to make permissible to use them. Remember the Prophet sallallahu alaihi wasallam didn’t say ‘don’t make Dhikr in groups’. Yet here you are, Ibn Mas’ood, a scholar amongst the Sahabah prohibiting it, and non of the Sahabah contradicted his judgment making it an Ijmaa' or concensus.

3. The people are doing dhikr in this situation, an action which was done during the lifetime of the Messenger of Allah, sallallaahu alaihi wa sallam, but the manner of performing that dhikr is the point that the Sahabi Abdullah ibn Mas'ood protested. Therefore even the Manner of lbaadah must be the same with the manner of the Messenger of Allah, sallallaahu alaihi wa sallam.

4. This also tells us that the understanding of the Sahabah of the Deen of Islam serves as our guide for the understanding of our Deen.

5. That the people’s intention was doing good, and yet their actions were rejected. This is because for the action to be righteous (worship) it must conform to the Sunnah of the Messenger of Allah, sallallaahu alaihi wa sallam, aside from having sincere intention.

Another example

A man came to Imam Malik ibn Anas and asked him: "Where I should make Ihram (a ritual of Hajj) from?" He said: "Make Ihram from Al-Miqat (a certain area) that the Prophet (sallallaahu alaihi wa sallam) described and made Ihram from." The man said: "What if I make Ihram from before that?" Malik said: "I do not agree with that." The man said: "What do you fear (for me) for doing that?" Malik said: "I fear fitnah (evil calamity or trial)." The man said: "And where is the Fitnah in doing more good?" Malik said:

Allah said:

"And let those who oppose the Messenger's way (commandments) beware, lest some Fitnah befall them or a painful torment he inflicted on them. 24:63.

"What a Fitnah it is in that you were preferred with a righteous act that the Messenger, (sallallaahu alaihi wa sallam), was not preferred with (or did not know about)." (Abu Shamah).




It is clear from the above examples that any manner of worship, prayers, fasting, hajj, the methodology Da'wah, etc. all of them must be in conformity with the Sunnah.

Abclullaah ibn Mas'ud said, "follow the Sunnah of Muhammad and do not innovate, for what you have been commanded is enough for you."[7]

The Sayings of the Second and Third generation scholars:

Abu Aaliyah said, "learn Islaam. Then when you have learned Islaam, do not turn away from it to the right or to the left. But be upon the Straight Path and be upon the Sunnah of your Prophet and that which his companions were upon... And beware of these innovations because they cause enmity and. hatred amongst you, but stick to the original slate of affairs that was there before they divided."[8]

Sufyaan ath-Thawree, "innovations are more beloved to Satan than sin. Since a sin may be repented from but an innovation is not repented from"[9]

The sayings of the Later Imaams:

Imaam Abu Haneefah said, "stick to the narrations and the way of the salaf, and beware of the newly invented matters for all of it is innovation"[10]

Imaam Maalik said, "he who innovates an innovation in Islaam regarding it as something good, has claimed that Muhammad (.wllallaahu alaihi wa sallam) has betrayed his trust to deliver the message as Allaah says, 'this day have I perfected for you your religion'. And whatsoever was not part of the religion then, is not part of the religion today."[11]

Imaam Ahmad said, "the fundamental principles of the Sunnah with us are... avoiding innovations and every innovation is misguidance"[12]

Imaam Bukhaaree said, "I have met more than a thousand scholars....(then he mentioned the names of the more prominent in each of the lands that he travelled in)... and I found that they all agreed on the following points:... they all used to prohibit bid'ah - that which the Prophet and his Companions were not upon, because of the saying of Allaah, 'and hold fast to the rope of Allaah and do not separate'"[13]
Why Differ?

The question now is why 'people of knowledge' differ in their rulings if such clear statements can be found in the Qur'an, Hadeeth and the Sayings of the Sahaabah and their followers? This is a topic in and of itself. Suffice it to say that all of us are not ma'soom (protected from error) except the Prophet sallallaahu alaihi wa sallam. In addition, the Ijmaa' of the Sahaabah serves also as a binding proof because the the Prophet declared that the Ummah will not unite upon falsehood. The reverse understanding (Mafhoom Mukhaalafah) of this fact would be the Ummah will unite only on truth. Differing doesnt necessarily mean to revile, to disparage, or underestimate each other. The ultimate aim is to expose truth wherever it may come from.
Therefore it should be of no surprise if we found people of knowledge made mistakes - even though they are our relatives and loved ones.
It must be emphasized that we are not judging people here. When Allah makes a threat to punish people, He may or may not punish them according to His wisdom and mercy. It may be that Allah had already pardoned them due to their numerous good deeds. We ask Allah to pardon the fault of the Muslims and the Scholars. Ameen.

[1] We created not the heavens and the earth and all that is between them for a (mere) play . (Al-Anbiya 21:16)
[2] And I (Allâh) created not the jinns and humans except they should worship Me (Alone). (Adh-Dhariyat 51:56)
[3] (Iblîs) said: "Because You have sent me astray, surely I will sit in wait against them (human beings) on Your Straight Path. Then I will come to them from before them and behind them, from their right and from their left, and You will not find most of them as thankful ones (i.e. they will not be dutiful to You)." (Al-A'raf 7:16-17)
[4] al-l'tisaam 1/231 of ash-Shatibee.
[5] Innovation, and Its Evil Effects by Sheikh Saalih Al-Fowzaan

[6] Minhaajiil-Qaasideen Mukhlasar fee Usoolil-Fiqh (p. 31) ofShaykh 'Abdur-Rahmaan as-Sa'dee.


[7] ad-Daarimee
[8] jal-Hilya of Abu Nu'aim 2/218J
[9] Sharh Usul I'tiqaad of al-Laalikaa'ee (d.414) no.2381
[10] jSawnul Muntaq of as-Suyutcc pg.32
[11] al-I'tisaam
[12] Usul as-Sunnah of Imaam Ahmad pg. 11
[13] Imaam Bukhaaree article on belief as quoted in Sharh Usul I'liqaad 1/170. From amongst the scholars he met were: Ahmad bin Hanbal, Abu Ubaid al-Qaasim, ibn Ma'een, ibn Aasim, ibn Abec Shaybah....)

Wednesday, December 12, 2007

Difference Amongst the Ummah


A Masjid in Bicol Philippines after the eruption of Mayon Volcano in 2006


Explain the differences between variational differences and contradictory differences using in your explanation at least 3 examples.

Answer

…The contradictory differences are totally opposite rulings which can not logically be simultaneously correct…(while) the variational differences are conflicting ruling which are logically acceptable variations which can coexist…[1]

Variational differences (Ikhtilaaf at-tanawwu):

Example 1: Various Qira’a of Companions during the lifetime of Prophet صل الله عليه وسلم. Abdullah Ibn Mas’ood said: “I heard a person reciting a particular verse different to the way that I had heard the Prophet صل الله عليه وسلم recite it. So I took him by the hand and brought him to the Prophet صل الله عليه وسلم and I mentioned this to him. I recognised signs of displeasure upon his face and he said: ‘Both are correct, so do not differ. Indeed, those who came before you differed, and so were destroyed.”[2] [3]

Example 2: Different ways of Adhan. (3 ways)

  1. Four Takbeer at the beginning and say the rest of the phrases twice without repetition, except fot the last statement of la ilaha illallah. So, the adhan would be made up of fifteen phrases…[4]

  2. Four Takbeer and then repeat ash hadu an la ilaha illallah twice and ash hadu anna Muhammad ar Rasoollallah twice, in a low voice then repeat them again in a louder voice. Abu Mahdhura reported that the Prophet صل الله عليه وسلم taught him an adhan consisting of nineteen phrases. This hadith is related by “the Five”. At Tirmidhi called it hasan sahih.

  3. Two takbir and repeat the “statement of witness,” making the number of phrases seventeen. Muslim records that Abu Mahdhurah related that the Prophet صل الله عليه وسلم taught him the following adhan: Allahu Akbar, Allahu Akbar, Ashhadu alla ilaha illal-lah, ashhadu alla ilaha illallah. Ashhadu anna Muhammad ar Rasool-lal-lah, ashhadu anna Muhammad ar –Rasoool-lal-lah. Then repeat ashhadu alla ilaha illallah (twice), ashhadu anna Muhammad ar Rasool-lal-lah (twice), hayya ‘alas-salah (twice), hayya ‘alal falah (twice). Allahu Akbar, Allahu Akbar, La ilaha illallah.[5]

Example 3: Three ways to perform Iqamah

  1. Saying the first takbir four times and everything else twice, with the exception of the last statement of la ilaha illallah. Abu Mahdhura said that the Prophet صل الله عليه وسلم taught him the iqamah consisting of seventeen phrases: Allahu Akbar (4 times), ashhadu alla ilaha illallah (twice), ashhadu anna Muhammad ar –Rasoool-lal-lah (twice), hayya ‘alas-salah (twice), hayya ‘alal falah (twice), qad qaamatis-salah (twice). Allahu Akbar, Allahu Akbar, La ilaha illallah. This is related by “the five”. At Tirmidhi grades it sahih.

  2. To say the beginning and ending takbir, and the phrase qad qaamatis-salah (twice). Everything else is to be said once, making eleven phrases. This is based on the preceding hadith of ‘Abdullah ibn Zaid: “When you stand for prayer, say “Allahu Akbar, Allahu Akbar. Ashhadu alla ilaha illal-lah, . Ashhadu anna Muhammad ar Rasool-lal-lah. Hayya ‘alas-salah, ), hayya ‘alal falah. Qad qaamatis-salah qad qaamatis-salah. Allahu Akbar, Allahu Akbar. La ilaha illallah."

  3. The same as in the preceeding, but Qad qaamatus salah is said only once, making a total of ten phrases. Imam Malik chose this way, becaouse he found the people of Madinah performing it this. But says Ibn al Qayyim, “It is not proven that the Messenger of Allaah صل الله عليه وسلم ever said ‘Qad qaamatus salah’ only once. “Ibn ‘Abdul Barr is of the view, “In every case, it is said twice.”[6]

Contradictory differences (Ikhtilaaf Tadaad):

Difference by contradiction arises when two contradictory statements are made on an issue, whether concerning principles or details. According to the majority opinion, in such cases only one view can be correct, and since different views contradict each other, the issue becomes serious. Example is in which one Madh-hab defines something as halal and another defines it as haram.[7]

Example 1: Touching a woman after wudu’

“Touching a woman with sexual desire”: The opinion preferred here by the author is just one of the three opinions that exist on this issue. The second view holds that touching a woman nullifies one’s wudoo absolutely without exception. The third view states that touching a woman does not break one’s wudoo in the absolute sense, regardless of whether it is done with sexual desire or not, so long as nothing is emitted (i.e. ejaculation) with desire. This (last) opinion is the most correct of all the opinions because of the lack of there being any authentic texts that indicate that this nullifies the wudoo.[8]

Example 2: Performing wudu’ after eating camel’s meat

…two people attend a waleemah (wedding feast) in which camel meat is served. After eating, both stand for prayer, but one of them performs wudoo’while the other does not…the one who makes wudoo’ believes that it is something waajib after eating camel meat, while the other who does not is of the opinion that it is not. There is a serious difference of opinion here, because the one who is of the opinion that wudoo’ is waajib after eating camel meat believes that if he prayed without wudoo’ his prayer would be invalid. So indeed this matter is dangerous…it means that in actuality his prayer is not valid.[9]

Example 3: Pronouning 3 divorces in one sitting.

A man pronounces divorce upon his wife three times in one sitting. He say, “You are divorced, you are divorced, you are divorced.” The majority of Ulamaa’ hold the opinion that this is counted as the final divorce, and she can not be his lawful wife unless she remarries another person. So if the first husband who divorced her were to marry her again without her marrying another first, then their nikah would be invalid. Other scholars hold the opinion that this is divorce is counted as one divorce, and the husband can take her back without a new marriage contract as long as she is in her ‘iddah, or by recontracting the marriage if her ‘iddah has come to an end. So if a man were to follow this opinion, his having intercourse with her acording to the first opinion would be regarded as zinaa, because he had intercourse with someone not permissible for him. But according to the opinion which he follows, the ruling is different. She would be his lawful wife, without any sin upon him.[10]

[1] Evolution of Fiqh. Dr Bilal Philips. Pg. 182
[2] Understanding The Etiquettes of Differing. Saalim ibn Saalih al-Marfadee. Pg. 32.
[3] Bukhari 2410.
[4] Fiqhus Sunnah pg. 97
[5] Fiqhus Sunnah pg. 98
[6] Fiqhus Sunnah pg. 99.
[7] The evolution of Fiqh. Dr Bilal Philips pg. 182
[8] The Things that Nullify Wudoo. Shaikh 'Abdul-Muhsin Al-'Abbaad. His explanation of Shuroot as-Salaat of Imaam Ibn 'Abdil-Wahhaab. Al-Ibaanah.com
[9] Until When Will We Differ. Shaykh Muhammad Ibn Saalih al ‘Uthaimeen pg. 23-24.
[10] Ibid. pg. 24-25.

Friday, November 23, 2007

On The Origin of Religion


QICC
A Mosque and a Da'wah Center in Doha Qatar
Assalamu alaikum


"Back in the old days, religion was nothing more than a function of culture. Lacking a scientific theory of nature, once-upon-time man’s multiple Gods reflected the mysteries and wonders of the worlds around him. Much has been said about polytheism/animism but it did serve its purpose. You are right, it marked the beginning of man’s search for divine beings."

Our behaviors as human beings are defined by two basic important enlightenments, culture first, religion later (Remember? The cavemen behaved culturally, and did quite well, too, before they even got to know the concept of the Diving Being).

This is essentially an expression of the evolutionary theory of religion. Accordingly, man's primitive understanding of the forces of nature around him led him to believe that these forces are controlled by beings more powerful than him. Man didn’t have answers why the thunderstorm produces lightning streak, why the sun or the moon eclipse, why volcanoes erupt or why the ground shake during earthquake? Thus lightning bolts gradually became Jupiter’s throwing weapon – a nasty deterrents to those who earn his ire. To appease the raging god or goddess of the volcanoes, screaming virgins are thrown down as sacrifices.

Each tribe had their own deity which they worshipped. They appeased them just like they appeased their tribal leaders by giving them foods. In due course of time, according to the theory, during tribal conflict and warfare, the gods of the dominating tribe were also worshipped by the defeated tribes. Thus it paved the way for the evolution of these primitive religions/animisms from many tribal gods to fewer tribal gods, eventually leading to the belief of two gods – the god of evil and the god of good.

Eventually when tribes became larger and larger and became nations, monotheism came as with Judaism. Arguably, the Marfan Egyptian Pharaoh Akhnaten, also introduced it as what was said by our brothers and sisters here.

This theory led to the belief that since man nowadays understand the forces of nature, then there is no need for a religion to explain the supernatural. Science necessitates therefore the demise of religion.

But Islam’s view is rather the opposite - one of degeneration.

Monotheism is the original state of religion after which it degenerated into polytheism until prophets were sent again to re-affirm monotheism. Hence the history of religion is of a degeneration-regeneration model. This has to be the case for several reasons.

Firstly, Allah, the Mighty, the Majestic, the Wise, the Beneficent, the Merciful, made Adam the first man and the first Prophet and He taught him the name of all things. He gave him knowledge and this includes the knowledge of religion. It is not befitting for Allah to create something and just leave it on its own to find enlightenment.

Imagine a factory owner advertising in the newspaper about his new factory. Afterwards people came in applying for jobs. Now the first day of work started but the employees were never told what they should do specifically. They might have knowledge that they are in the factory and they are supposed to do something in the factory, but what is it, they were never told. What would you think of the factory owner who invited them, hired them and promised to pay them wages? You would think that he must be nuts! In fact every single machine you buy nowadays has some kind of operation manual or something so that buyers can use them properly.

If we deemed it improbable that such factory owner exist, then how can we repeat what the evolutionists (by implication) are saying about Allah, the Self Subsisting, al Qayyum. By saying that Allah created the creation and left them alone to find out things for themselves is as though Allah is neither the Wise nor the Merciful.

Secondly, the texts of Quran and Hadeeth are equivocally clear concerning this issue. The second pillar of Imaan (Faith) is concerning prophethood. That we believe all prophets sent by Allah to mankind. Now of course one might ask if one should believe in Moses, Jesus or Muhammad at the same time then we also must be a Jew, a Christian and a Muslim at the same time. Again we beg the question – could Allah sent these prophets so that people would be confused? Is Allah the author of confusion?

Any Muslim of course studying basic Islam would refuse to acknowledge this because all these prophets were sent with the same fundamental message – which is the worship of Allah alone or in Arabic Tawheed.

And verily, We have sent among every nation a messenger (proclaiming): "Worship Allah (Alone), and avoid (or keep away from) Taghut (all false deities, etc. i.e. do not worship Taghut besides Allah)." Then of them were some whom Allah guided and of them were some upon whom the straying was justified. So travel through the land and see what was the end of those who denied (the truth). (16:36)

Say (O Muslims), "We believe in Allâh and that which has been sent down to us and that which has been sent down to Ibrâhim (Abraham), Ismâ'il (Ishmael), Ishâque (Isaac), Ya'qûb (Jacob), and to Al-Asbât [the twelve sons of Ya'qûb (Jacob)], and that which has been given to Mûsa (Moses) and 'Iesa (Jesus), and that which has been given to the Prophets from their Lord. We make no distinction between any of them, and to Him we have submitted (in Islâm)." (Al-Baqarah 2:136)

Indeed the original state of things is worship of Allah alone. Even biblical passages confirm this:

I am the LORD your God, who brought you out of Egypt, out of the land of slavery. You shall have no other gods before me. Exodus 20:2-3

If a prophet, or one who foretells by dreams, appears among you and announces to you a miraculous sign or wonder, and if the sign or wonder of which he has spoken takes place, and he says, "Let us follow other gods" (gods you have not known) "and let us worship them," you must not listen to the words of that prophet or dreamer. The LORD your God is testing you to find out whether you love him with all your heart and with all your soul. Deuteronomy (13:1-3)

During the time of Adam and his progenies, they were one community and they worshipped Allah alone.

Mankind were but one community (i.e. on one religion - Islamic Monotheism), then they differed (later), and had not it been for a Word that went forth before from your Lord, it would have been settled between them regarding what they differed.

Mankind were one community and Allâh sent Prophets with glad tidings and warnings, and with them He sent the Scripture in truth to judge between people in matters wherein they differed. And only those to whom (the Scripture) was given differed concerning it after clear proofs had come unto them through hatred, one to another. Then Allâh by His Leave guided those who believed to the truth of that wherein they differed. And Allâh guides whom He wills to a Straight Path
. (Al-Baqarah 2:213)

When the people started worshipping idols the first Messenger, Noah, was sent to mankind.

Verily, We have inspired you as We inspired Noah and the Prophets after him. (4:163)

The prominent companion, Abdullah Ibn Abbas, the one to whom the Prophet made supplication to Allah “Teach him the interpretation of the Qur’an” said:

There were a period of 10 centuries between Adam and Noah during which people were Muslims.”

In his commentary of this verse:

"And they have said: 'You shall not leave your gods, nor shall you leave Wadd, nor Suwaa', nor Yaghooth, nor Ya’ooq, nor Nasr (names of the idols); (71:23)

...Ibn Abbas said:

These were idols of Prophet Noah’s nation which in time ended up amongst the Arabs. Wadd became the tribal god of Kalb tribe in the region of Dawmatul Jandal, Suwa was adopted by the Hudhayl tribe, Yaghooth by the tribe of Gutayf at Jurf near Saba. Ya’ooq, by the Hamdan tribe and Nasr became the god of the Dhul Kala clan of the Himyar tribe. These idols were named after some righteous men among Noah’s people. When these righteous men died, Satan inspired the people to make statues of them bearing their names. These statues were placed in their favourite meeting places as reminders of righteousness and no one of that generation worshipped them. However, when that generation died off, and the purpose of the statues were forgotten, Satan came to their descendants and told them that their predecessors used to worship the statues, because it was die to them that it reined. The descendants were fooled and began to worship them as idols. The following generations continued to worship them. Bukhari, vol. 6, Pp 414-5, hadith no. 442.


Thirdly
, several facts points to the veracity of degeneration model. After the teachings of the prophets were changed or lost, many gods were worshipped but still the belief in a Supreme Being remains. “No matter what their stage of religious development may have been according to the evolutionary theory, most believe in a Supreme God over all other gods or spirits. From Itzmna, the creator-god of the Central American Mayans to Ngewo, the creator of the universe and spirits of Sierra Leone Mende, and from Hinduism’s Brahma, the Impersonal Absolute, to Mârût the ancient city deity of Babylon and Supreme God of the pantheon, the Supreme Being can be clearly seen.” (Fundamentals of Tawheed Dr Bilal Philips pg. 204)

Jesus Christ’s first followers were monotheist and they were headed by James, whom the bible termed the brother of Jesus. These followers were massacred during the destruction of Solomon’s temple by the Romans in 60 or 70 AD (Im not sure of the date). Later on, Christianity degenerated into Tritheism with the adoption of the Trinity during the Nicene Council in 320 AD. Afterwards even Mary and several saints were worshipped, turning Christianity into an essentially polytheistic religion.

Islam shared the same fate because several Muslims worship the graves and its occupants, asking help to saints or Awliya, erecting monuments over them, sanctifying them and performing acts of worship in them. The only difference between Islam and Christianity in this respect is that Islam has still the original teachings by the virtue of the preservation of its fundamental sources – the Qur’an and hadeeth while Christianity has not. Biblical scholars and doctors of divinity themselves openly claim that the bible is not the original scriptures that contains the teachings of Christ.


I am glad that our intelligent and articulate brothers and sisters joined us in our group Tausug Islam. We welcome you all with the greeting Assalamu alaikum wa Rahmatullahi wa barakatuh.


Abu Khalid

Sunday, August 12, 2007

Contradicting Verses in the Qur'an?


A Masjid in New Mexico

ASSIGNMENT 1:

Clarify the presumed contradicted statement that the Qur'an was revealed at once on the “night of power” in the month of Ramadan and in another context that the Qur'an was revealed in sections to the Prophet Mohammad (saw)?

*Substantiate your opinion with relevant proof from the Qur'an and Sunnah.

Answer:

Two distinct revelations of the Qur’an can be found in Allah’s book: It is revealed in its totality in Ramadaan or on Laylatul Qadr and continuous segmental revelation up until just before the death of the Prophet صل الله عليه وسلم. To clear up apparent contradictions it is important to understand this issue.

The First Revelation

Hâ-Mîm. [These letters are one of the miracles of the Qur'ân and none but Allâh (Alone) knows their meanings]. By the manifest Book (this Qur'ân) that makes things clear. We sent it down on a blessed night. (Ad-Dukhan 44:1-3)

Similar meanings also can be found in 2:185 and 97:1. Theses verses refer to the initial revelation of the Qur’an due to the fact that the Qur’an was not revealed to Prophet Muhammad صل الله عليه وسلم on a single night in Ramadan.

Two da’eef[1] narrations but with shawaahid (supporting narrations)[2] reported from Ibn Abbas that says that the Qur’an was first separated from its station in the upper heavens and placed in Bayt al-‘Izzah in the lowest heaven, with the second version stating that it was in the Night of Decree in Ramadan. In contrast earlier revelations were sent down all at once as argued by as Suyootee to be practically an Ijmaa’.

The Second Revelation

“And (it is ) a Qur’an which I have divided into parts in order that you (Muhammad) may recite it to the people gradually, and I have revealed it by successive revelation.” (17:106)

For a period of twenty three years, Jibreel takes down sections of the Qur’an from the lowest heaven that began with Soorah al Alaq. The last chapter revealed according to Ibn Abbas is Soorah an Nasr although other Companions disagree. Further also according to Ibn Abbas the last verse revealed is the last of verses in Soorah al Baqarah dealing with riba’. [3]

In conclusion, there is no contradiction between the two as the first one is talking about the revelation of the Qur’an from the highest heaven to the lowest heaven while the latter is concerning the revelation of the Qur’an to Prophet صل الله عليه وسلم gradually for a period of twenty three years.



ASSIGNMENT 2:


What is your understanding on the verse ….” To each among you We have prescribed a law and a clear way”…. S.5:48 in contrast to the fact that all of the prophets were sent with only one clear unified message that is in S.Al- Anbiya :25 …”and we did not send any messenget before you (Muhammad saw) but We revealed to him (saying): La ilaha illah ana [none has the right to be worshipped by I (Allah) ], so worship Me (Alone and non else).

*Substantiate your opinion with relevant proof from the Qur'an and Sunnah.

Answer:

Divine revelations were revealed for the purpose of correcting man’s belief about God (Aqeedah/Tawheed), his methods of worshipping God (Ibaadah) and his social life and social conduct (Mu’aamalah).[4]

Concerning Aqeedah the prophets were sent with one fundamental message which is Tawheed.

“And Verily I have not sent any prophet before you wihtout revealing to him that there is no God besides me, so worship Me.” 21:25)

And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): "Worship Allâh (Alone), and avoid (or keep away from) Tâghût[] (all false deities, etc. i.e. do not worship Tâghût besides Allâh)." Then of them were some whom Allâh guided and of them were some upon whom the straying was justified. So travel through the land and see what was the end of those who denied (the truth). (An-Nahl 16:36)

The only correct belief about God is Tawheed, whereby Allaah is considered as One, without partner in His essence, His attributes, His actions, and right of worhsip. Since this reality is not changeable hence it is only obvious that all the Prophets would be sent to deliver and confirm same message as they all came from the same source.

In 5:48, what is being referred here is not the fundamental message (Tawheed/Aqeedah) but the Law with which to govern the people concerning their worship and their social life and social conduct. The methods of worship and social dealing may vary because the needs of pepole of each nation were different and this needs may vary from time to time even in the same nation.

In his explanation of 5: 48 Ibn katheer mentions:

[لِكُلٍّ جَعَلْنَا مِنكُمْ شِرْعَةً]

(To each among you, We have prescribed a law) Shir`at meaning, a clear path, as Ibn Abi Hatim recorded from Ibn `Abbas.

[وَلَوْ شَآءَ اللَّهُ لَجَعَلَكُمْ أُمَّةً وَحِدَةً]

(If Allah willed, He would have made you one nation.) This is a general proclamation to all nations informing them of Allah's mighty ability. If Allah wills, He would make all mankind follow one religion and one Law, that would never be abrogated. Allah decided that every Prophet would have his own distinct law that is later abrogated partially or totally with the law of a latter Prophet. Later on, all previous laws were abrogated by the Law that Allah sent with Muhammad , His servant and Messenger, whom Allah sent to the people of earth as the Final Prophet. Allah said,

[وَلَوْ شَآءَ اللَّهُ لَجَعَلَكُمْ أُمَّةً وَحِدَةً وَلَـكِن لِّيَبْلُوَكُمْ فِى مَآ ءَاتَـكُم]

(If Allah willed, He would have made you one nation, but that (He) may test you in what He has given you.) This Ayah means, Allah has instituted different laws to test His servants' obedience to what He legislates for them, thus, He rewards or punishes them according to their actions and what they intend.[5]

Therefore there is no contradiction between the two verses as the first (5:48) one is concerning the Laws of worship and social dealing which changes from every nation while the second (21:25) concerns with the belief about Allaah, who is Unique with attributes of perfection and thus doesn’t change.


Abu Khalid

[1] A subnarrator, al ‘Amash, is reliable yet a Mudallis used ‘an ‘anah in these narrations.
[2] Two reports from al Mustadrak and an Nasaa’ee. Supporting Sahih narrations collected by An Nasaa’ee. Usool at Tafseer pg. 132-133.
[3] The former is collected by Muslim and the latter by Bukhari.
[4] Usool at Tafseer: The Methodology of Qur’aanic Explanation pg. 219.
[5] Tafsir Ibn Khatir (Abridged) Vol. 3, pg. 198-99.


Friday, August 10, 2007

Q and A Hadeeth Sciences

1) What are the abbreviations and indications of:

1- Haddathanaa- حدتناThana or naa – used to indicate learning through the first method: the teacher reading [sama’a]
2- Akhbaranaa- أخبرنا Anaa or aranaa - most commonly used to indicate [‘ard]
3- Anba' anaa- أنبأنا Used in cases of ijaazah and Munaawalah
4- `An- عن - used to refer to all methods of learning. Considered most inferior.
5- Sami'a- سمع - used strictly for the first method

2) What was the usage of records of attendance in Hadeeth circles, and what did the teacher do when they completed the reading of a book?

They are used to know who studied under whom. After a book was read, a note was written by the teacher or one of the famous scholars in attendance in which the names of those who heard the whole book, partof the book, the dates and places.

3) What was the difference between the students who were 5 years old and students who were younger?

Those who are under 5 were classed as attendees, while those over five were rated as students.

4) What stipulation did the certificate, which the students got for attending the Hadeeth circles, usually have?

The certificate usually had a stipulation called tibaaq that not further entries could be made in the book. (In the certification, the arabic phrase Bil Haq al Riwaayah is written which means ‘with authority to transmit’. Later this phrase was corrupted to Beqaloryah, (Latinized) until it became Bachelors Degree in modern times).

5) How do you refute the claim that transmission of Hadeeth through writing did not take place for at least the first 100 years of hijrah, (because the usage of Haddathanaa and Akhbaranaa in the period implies oral transmission) ?

This is a misunderstanding of the terminologies which was taken in their literal meaning. Both Haddathanaa and Akhbaranaa implies oral transmission but as we have studied, these terminologies were used for reading of the teacher from a book to a student (the former) and reading of the student from a book to a teacher [the latter].

6) What did the students study in the era of the Taabi'oon before joining the circles of Hadeeth, and at what age did they usually join them?

They usually memorized the whole Qur’an, studied Islamic Law and Arabic grammar before joining the circles of hadeeth at the age of twenty.

7) Who was the youngest student to join a Hadeeth circle whom az-Zuhree knew of?

Az Zuhree spoke of Ibn Uyaynah as the youngest at 15. Imam Ahmad at 16.

8) What change had occurred when texts of Hadeeth were fixed, and learning them meant the transmission of books?

When the text of hadeeth were fixed, it was said that if a child could discriminate between a cow and a donkey he was old enough to start learning hadeeth.

9) What resulted in the growing of the number of books of Hadeeth and narrations?

The growing numbers of transmitters resulted in tremendous growth in the number of books and the numbers of hadeeth narrations. It became a common practice among the hadeeth scholars to count eveyr isnaad as one hadeeth. Consequently, a single statement of the Prophet صل الله عليه وسلم narrated by one hundred isnaad was referred to as one hundred hadeeths and a few thousand hadeeths became a hundredds of thousands of hadeeths.

10) How many sections does a Hadeeth consist of?

Two, which are: Matn and Sanad/Isnaad

11) What does "Isnaad" mean, and what is its usual pattern?

Isnaad is a list of all those who transmitted the saying of the Prophet صل الله عليه وسلم beginning with the last transmitter to the one who collected it in his book and ending with the companion who narrated it from the Prophet صل الله عليه وسلم.

Its usual pattern is that the further one goes downt the chain of narrators, the greater the number of transmitters.

12) What does "Matn" mean?

It means the narrated saying, action, approval or physical description of the Prophet صل الله عليه وسلم.

13) What is the importance of "Isnaad" in Islaam?

In the hadeeth literature, it has reached its peak and considered as part of the religion itself.

14) What did ibn Mubaarak and Ibn Seereen say about Isnaad?

Ibn Mubarak: Isnaad is from the religion. Were it not for the isnaad, anyone could have said anything he wished.

Ibn Sereen: [In the beginning] they would not ask about the isnaad, but when the fitna (civil war, turmoil) happened, they would demand, ‘Name to your men to us’. The narrations of the Ahlus sunnah would be accepted, while those of Ahlul Bid’ah would be rejected.

15) When did Isnaad develop?

Rudimentary isnaads were present in the time of the Prophet صل الله عليه وسلم himself.

16) What was the difference between the usage of Isnaad before and after Fitnah?

It was used occassionaly before the Isnaad, after the civil war happened, they became cautious.

17) What are the most important differences between the Isnaad system in Islam and pre-Islamic Isnaad systems?

The Muslims gave it a firm foundation by:
1. Introducing chronological method,
2. Asembling biographies of narrators,
3. Establishing a science for determining the value of its contents and the authenticity of its channels of its narrations.

The ancient indians never made any attempt at a rigorous and consistent treatment of Isnaad, nor did they develop the chronological method. Jewish literature had no usage of the chronological method thereby rendering their isnaad valueless.

18) What do the orientalists intend by mentioning pre-Islamic Isnaad systems?

They intend to minimize the significance of the system in Islaam.

19) What was the benefit of the practice of specifying the Isnaad of Hadeeth and its books?

It had immense value in preserving the intergrity of books in an age in which printing was unknown, and the creation of spurious and distorted works was a relatively easy task.

20) What did Arab authors do with Isnaad?

In due course of time, it extended by Atab authors to many other genres, including geography, history and prose fiction.

21) Why were Hadeeth narrations carefully scrutinized, beginning with the generation of the companions and their students?

Due to a variety of factors, includin the fitna as was stated by Ibn Sereen

22) There is a saying of a Taabi ee which identifies the approximate period in which verification began, who is he, and what did he say?

Ibn Sereen: [In the beginning] they would not ask about the isnaad, but when the fitna (civil war, turmoil) happened, they would demand, ‘Name to your men to us’. The narrations of the Ahlus sunnah would be accepted, while those of Ahlul Bid’ah would be rejected.

23) What made it possible to know if a narrator was trustworthy or not, and if he actually heard the person from whom he was reporting?

If the narrator is known it is possible investigate about whether he was trustworthy or not and whether he actually heard the person from who he was reporting.

24) What was the criticism of this nature known as?

‘Ilm al Jarh wa Ta’deel (the Science of Validation)

25) Who reported the earliest comments that were recorded for this purpose? Mention in detail?

He is Shu’bah ibn al Hajjaaj (701-776 CE). Ibn ‘Adee reported with his isnaad going back to Abdur Rahmaan ibn al Mahdee who said: “Once they differed itneh presence of Shu’bah and said: O Aboo Bistaam, appoint a judge between you and us.” He replied: “I agree to appoint al Ahwal (Yahyaa ibn Sa’eed al Qattaan).” After a short while, he came. So they referred the issue to him and he agve his judgment against Shu’bah. Shu’bah remarked: “Who else has the ability to examine tanqud like you?” The term used by Shu’bah was a form of the verb naqada which means ‘to examine or test’.

26) Who was the other one, who was of the earliest of those whose comments were recorded?

He is Yahya ibn Sa’eed

27) Who was the first to record biographies of the narrators along with their narrations?

He is Ibn Shihaab az Zuhree

28) Which science evolved from the efforts of these scholars, and what is its goal and benefit?

The science of hadeeth called ‘Ilm Mustalah al Hadeeth or ‘Ilm Usool al Hadeeth evolved to distinguish between the authentic narrations and spurious and fabricated ones.

29) How did the scholars of Hadeeth deal with every Hadeeth, and to what did they subject both its `isnaad' and its `matn' to?

They dealt with it as an independent case, subjecting both its isnaad and its matn to close
scrutiny according to the fundamental principles of this science.

30) How were the rules and criteria governing the study of Hadeeth in the early generation and despite this what was f ound in their terminology?

Although the rules and criteria governing the study of hadeeth were meticulous in the early generations, there were considerable variation in their terminology.

31) Where can their principles be found? Give some examples.

Their principles can be found scattered among various books of that era such as ar Risaalah of Imam ash Shaafi’ee (d.204 AH), the Muqaddinah of Imaam Muslim (d. 261 AH), and Sunan at Tirmidhee of Imaam at Tirmidhee (d. 279 AH).

32) How did the later scholars deduce the criteria of al-Bukhaaree and other early scholars?

They deduced it from a careful study of which narrators or isnaads were accepted or rejected by them.

33) What is the name of al-Haakim's book in Hadeeth, and how many classifications of Hadeeth did it cover?

Ma’rifah ‘Uloom al Hadeeth which covered fifty classifications of hadeeth but left some points untouched.

34) Who completed the most important missing parts of al-Haakim's work?

It was completed by Aboo Nu’aym al Isfahaanee (d. 405/1014) who completed the most important missing part of al Haakim’s work.

35) Who is the author of "Al-kifaayah fee Ilm Arriwaayah"?

It was authored by Al Khateeb al Baghdaadee (d. 403/1012)

36) What is the most comprehensive treatment of the subject of Uloom al-Hadeeth, who is its author, when did he write it, and what is the importance of this text for the students and scholars since that time until today?

It is the ‘Uloom al Hadeeth commonly known as Muqaddimah of Ibn Salah by Aboo ‘Amr ‘Uthmaan ibn Salaah (d. 643/1245). It was compiled while he taught at Daar al Hadeeth of several cities of Syria. This text came to be the standard referrence book for scholars and students of hadeeth from that time until today.

37) What is the name of an-Nawawee's abridgment of this text and the summary he made of this abridgment?

The abridgement of an Nawawee (author of 40 hadeeth) of Ibn Salah’s text is called Al Irshaad and his summary of this abridgement is called Taqreeb.

38) Who made a sharh (commentary) of an-Nawawee's summary, and what is the title of his book?

As Suyootee made an outsanding commentary of An Nawawee’s work and he called it Tadreeb
ar Raawee.

39) Mention two other abridgements of Ibn as-Salaah's text and their authors.

Ibn Katheer (d. 774 AH) made an abridgement called Ikhtisaar uloom al Hadeeth. So did Badrud-Deen Ibn Jama’ah (d. 773) in his alMinhaal.

40) What are the considerations according to which the earliest scholars classified Hadeeths in their books?

They were analyzed according to the narrating authority (Companion, Successor etc), the
Isnaad, the number of narrators, the narrating terminology, the nature of the narrated text, and the reliability of narrators.

41) Scholars of hadeeth from the first two centuries classified Hadeeth into two categories, what are they?

They are Hadeeth Saheeh and Hadeeth Da’eef

42) Who was the first to distinguish the category of `Hasan' from that of `Da'eef'?

It was Imaam at Tirmidhee

43) What are the five criteria which a Hadeeth must meet in order for it to be considered Saheeh?

1. Ittisaal al Sanad (Continuity of the chain of transmission), 2. ‘Adaalah (Integrity), 3. Dabt (Accuracy), 4. Ghayr Shaadh (Conformity), 5. Laa ‘Illah (Absence of hidden defect)

44) What does Ittisaal as-Sanad mean?

The chain of narrators or transmitters who are relating the Matn (text), has to be unbroken for the hadeet to be considered. That is none of the transmitters must be missing form the chain and each narrator, Raawee, has to have met the transmitter directly preceding him as well as the one directly following him. Each Raawee has to be a known individual, otherwise he is classified as majhool (unknown) and the sanad is classified as broken.

45) What does 'Adaalah mean?

It means intergrity. By Integrity we mean that the narrator was a practicing Muslim and was not known to have done any major (forbidden things), if he was a known liar he is classified as Khadh-dhaab and the hadeeth that he has transmitted is classified as Da’eef (or Maudoo’).

46) How are the conditions of Ittisaal as-Sanad and 'Adaalah verified?

They are verified through the references of the biographical science of hadeeth known as Kutub ar Rijaal.

47) How is the accuracy of a text determined?

The accuracy of the text is determined by two factors either of which is sufficient by itself.

a. Dabt as Sadr or Soundness of Memory. Each narrator must be known for his ability to memorize and repeat with a high degree of accuracy. If a narrator had a tendency to repeat hadeet in a number of different ways such a hadeet is classified as Mudtarib (confused) and any other hadeet that he narrates will be classified as Da’eef.

b. Dabt al Kitaabah (Written accuracy. Each narrator who does not fulfill precondition ‘a’ must be known for recording his hadeeth in books accurately and his narrations only from his books, these two preconditions (a, b) are also verified by Kutub ar Rijaal (Books on biographies of narrators)

48) What does Ghayr Shaadhdh mean? (conformity)

It means that the hadeeth should conform to similar hadeeths narrated on the same topic whose chains are stronger. If the text of a hadeeth contradicts that of another well-known text whose chain of narration is stonger, or it is in conflict with a group of other narrators of a similar status, it is classified as shadhdh (errant), which is one of the categories of hadeeth Da’eef.

49) What is meant by Laa 'Illah? Give an example of Ma'lool.

It means absence of hidden defect. The hidden defect is one that causes the hadeeth to appear to be sound and only become evident after deep investigation. For a hadeeth to be considered sound (saheeh) it has to be free of hiddeen defects. A hadeeth with hidden defect is called ma’lool or mu’allal. The hidden defect of a hadeeth is only revealed if all te isnaads of the hadeeth are coallated. Ibn al Madeenee (Bukhari’s teacher) listed 34 Successors and the names of the Companions they heard hadeeth directly from. Example is Hasan al Basri (d. 110AH) who did not meet Ali ibn Abi Taalib (d. 40AH). He might have seen Ali as a child in Madeenah. Therefore the narrations of some sufis claiming that Hasan al Basree heard from Ali is disproved.

50) What is the ruling of Hadeeth Saheeh?

A hadeeth that fulfills all the five conditions of sihhah can be used to establish points of Islaamic law and it isn’t abrogated, it must be accepted and applied.

51) Explain what Saheeh li Ghayrih means and bring an example of such a Hadeeth.

Saheeh li ghayrih is a hadeeth hasan that has been eleveated to the status of Saheeh due to supporting narrations.

Example of which: “Were it not that I would place a great burden on my nation, I would have ordered them to use the miswak at the time of every salaah.”

Collected Aboo Dawood but the Isnaad contains Muhammad ibn ‘Amr ibn ‘Alqamah who was truthful and has integrity yet he was considered inaccurate (Sadooq lahu Ahwaam). But this hadeeth has been narrated from several chains that are Saheeh as mentioned by at Tirmidhee aside from three narrations form al Bukharee and one from Muslim. At Tirmidhee further mentioned that this hadeeth has other narrations from seventeen different Sahaabah. Thus there are several supporting narrations that elevates the hadeeth of Aboo Dawood into Saheeh li Ghayrih.

52) What is the most correct view about the superiority of one chain over another?

The most correct view is that it cannot be absolutely claimed that any particular chain of narrators is superior to any other saheeh narration.

53) What do the grades of authenticity depend on?

The actual grades of authenticity deoend on how the chain and text is influenced by the five conditions for authenticity.

54) What is the Saheeh chain which is considered stronger than others by:

Ahmad ibn Hambal and Ishaaq ibn Rahaawayh: Zuhree from Saalim from his father, Abdullah ibn ‘Umar.
Al Bukhaaree: Maalik from Naafi’ from ‘Abdullah ibn ‘Umar.

55) Is every Saheeh hadeeth found in the books of Bukhaaree and Muslim? Why?

No. Al Bukhaaree said: “I only wrote in my book, al Jaami’ what was authentic and I ommitted some authentic narrations to avoid it been too long.’ Imaam Muslim said: ‘I did not include in this book every hadeeth I found to be saheeh. I only put in it what the scholars agreed upon.’
Majority of the saheeh hadeeth are found outside of these two compilations.

56) What are the levels that Hadeeths may be graded according to the criteria used by al-Bukhaaree and Muslim?s

1. Agreed upon by Bukharee and Muslim. The highest of standard.
2. Authentic hadeeth recorded only by Bukhaaree.
3. Authentic hadeeth recorded only by Muslim.
4. Authentic hadeeth according to the criteria of al Bukharee and Muslim recorded by others.
5. Authentic hadeeth according to the criteria of al Bukhaaree alone and recorded by others.
6. Authentic hadeeth according to the criteria of Muslim alone and recorded by others.
7. Authentic hadeeth not according to the criteria of either Bukhaaree or Muslim.

57) What does the word Hasan mean linguistically, what is its grade, and what did at-Tirmithee define it as?

Linguistically it means “Beautiful, fair, good”.

It refers to a hadeeth that is graded between saheeh and da’eef.
At Tirmidhee’s definition: a hadeeth that does not have in its chain a narrator suspected of lying not does it codlict with superior texts and it is transmitted via more than one chain of similar strength.

58) Why is at-Tirmithee' s definition not considered accurate?

A good definition should be Jaami’ (includes everything that it should include) and Maani’ (excludes everything that it should exclude). At Tirmidhee’s definition is quite general and could include the hadeeth saheeh lighayrih, or it could define one dimension of hadeeth hasan namely the hasan lighayrih

59) What is the difference between Hasan and Saheeh according to the accurate definition?

The only difference is in Dabt or accuracy, the hadeeth hasan being lower in accuracy than hadeeth saheeh.

60) Who are the scholars who made no distinction between Hasan and Saheeh.

They include Ibn Khuzmah (a teacher of Bukhaaree), Ibn Hibbaan and Al Haakim.

61) What are the two strongest Hasan chains?

Bahz ibn Hakeem from his father from his grandfather
‘Amr ibn Shuaib from his father from his grandfather

62) What do the phrases (صحيح الإسناد) and (حسن الإسناد) linguistically mean and what did the scholars mean by them?

Saheeh al Isnaad is a phrase used by hadeeth scholars to describe a hadeeth with a subtle indication that is is below the category of saheeh and it is probably a hadeeth hasan.
Hasan al Isnaad means that the hadeeth is da’eef.

The reason for such a classification is that a chain may be saheeh or hasan with respect to the first three conditions (1. Adl, 2. Ittisaal as Sanad 3. Dabt) yet it may contain hidden defects or contradict a superior text.

63) How do you resolve the apparent contradiction in Imaam at-Tirmithee' s phrase: (حسن صحيح)?

Ibn Hajr and followed by as Suyootee explained it as referring to either:

A hadeeth which has two or more chains in which one chain may be hasan while others maybe saheeh. In other words, it is actually Saheeh li Ghayrih.

A hadeeth with only one chain about which some scholars have graded it saheeh while others have graded it hasan, and Imaam at Tirmidhee was reluctant to give preference to one opinion over the other.

64) What did Imaam al-Baghawee refer to as Hasan Hadeeth in his book Masaabeeh as-Sunnah?

Saheeh hadeeth are those found in Bukharee and Muslim. Hasan hadeeth are those found in the Sunan (Aboo Dawood, at Tirmidhee, An Nasaa’ee, ibn Maajah). However scholars have rejected his classification because one can find saheeh, hasan, da’eef or even maudoo’ hadeeth in the Sunan.

65) Where can we find Hasan Hadeeths?

There are no specific compilation of hasan hadeeths and it can be found in the Sunan. In Aboo Daawood, the hadeeth in which he was silent about were hasan in his estimation.

66) What is the definition of Hasan li Ghayrih?

If one or more of the narrators is in the lower grades rendering the hadeeth da’eef, that is, its weakness is due to poor memory not due to indecent behavior or lies but there are other hadeet supporting it in form or sense.

67) What is the ruling on a Hasan narration?

The hadeeth hasan is valid for establishing Islaamic rulings that should not be rejected unless abrogated or superceded by hadeeth Saheeh. In this respect it is no different from hadeeth Saheeh. They both represent valid instruction authentically transmitted from the Messenger of Allaah صل الله عليه وسلم who must be obeyed when he instructs and whose recommendations are better taken when he advises.

68) What does Da' eef mean linguistically and technically?

Linguistically, da’eef means ‘weak’. Technically it refers to a narration below the standard of hasan. This is a hadeeth in which any one or more of the five conditions of Sihhah have not been met.

69) What is the ruling on Da' eef narrations?

Scholars differed regarding the use of Hadeeth Da’eef. The majority permitted its application for Fadaa’il Amaal (Meritorious deeds). It is not to be used in matters of Halaal and Haraam, and in Aqeedah.

Ibn Hajr specified three conditions:
1. The hadeeth must not be excessively weak, containing liars or fabricators.
2. It must be acknowledged as reliable evidence.
3. One does not suppose that by its application its strength is established.

70) What are the causes of rejection of weak narration?

The factors which cause a hadeeth to be rejected all fall under teo main headings: 1. A break in the chain of narration or 2. A defect in the narrator himself.

71) What is the ruling on Mu'allaq narrations of al-Bukharee and Muslim?

Mu’allaq hadeeth in Bukhari’s compilation were only used to introduced chapter headings, not part of his main compilations that he used as evidences to support Islaamic principles.
It is generally considered authentic if the hadeeth is narrated using verbs in the active voice (he narrated, he said). If they are narrated using passive voice (it was narrated, it was said) then their status is uncertain. Some may be saheeh, hasan and others maybe weak. Weak narrations are not excessively weak. The weak hadeeths that are narrated in the passive voice in Bukharee may have authentic chains that Bukharee did not come across. Ibn Hajr tracked down all the mu’allaq narrations in Bukharee in his book Taghleeq at Ta’leeq.

72) How many categories are breaks in the chain of narration classified into, and what are their sub-categories?

Mursal

Munqati

Mu'dal

73) What does Mu'allaq mean linguistically and technically?

Linguistically it means hanging or dangling. Technically it means a hadeeth in which the beginning of its chain of narration has one of more consecutive narrators are deleted.

74) What is the definition of a Mursal hadeeth and the ruling on it? Mention the scholars' dispute regarding it.

Technically it is a hadeeth in which the last narrator has been deleted (the Sahaabah). In other words, a taabi’ee is quoting directly from the Prophet althought he didn’t meet him.
Three opinions concerning Mursal:

1. The Mursal is weak and rejected: Majority
2. The Mursal is valid and accepted: Aboo Haneefah, Maalik, Ahmad and others if the Taabi’ee is reliable himself, he was known to normally narrate from reliable narrators.
3. Conditionally accepted: Imaam ash Shaafi’ee and others. The Taabi’ee was from among the major Taabi’ee (like sa’eed ibn Musayyib), the Taabi’ee is thiqah, reliable scholars did not dispute about its reliability, reinforce with other continous narrations, different chains, statement of Companions, or in Fatwa of leading Jurists.

75) What do we consider the narration of a successor who heard or saw the Prophet (saw) doing something while he was a disbeliever, then converted after the Prophet (saw)'s death?

This is called exceptional Mursal and it is authentic.

76) What is Mursal as-Sahaabah and the ruling on it?

It is when a Sahaabah narrating something from the Prophet صل الله عليه وسلم which he did not hear from him because he was too young, late entry into Islaam when the Prophet صل الله عليه وسلم said that. It is a hadeeth Saheeh because it is extremely rare that a Sahaabah narrated from the Prophet صل الله عليه وسلم and if they did so, they mentioned them.

77) Mention some books written on Mursal narrations.

Al Maraaseel by Aboo Dawood. Al Maraaseel by Ibn Abee Haatim etc.

78) What does Munqati' mean linguistically and technically?

79) What does Mu'dal mean linguistically and technically, and what is the ruling on it?

Double break – to be perplexed –Two or more consecutive narrators are deleted in the middle or the end of the chain –Mu'dal and Mu'allaq are the same if the omission is in the beginning of the chain

80) What does Tadlees mean linguistically and technically? Dallasa – to hid the defects in goods – it refers to hiding a defect in the sanad

81) What are the kinds of Tadlees, their ruling, and methods of identifying them? Tadlees as-Sanad – 2 types

1. He narrates something which he did not hear from someone whom he studied under in an ambiguous fashion. He does not say emphatically that "he heard it from his teacher" but rather he implies it by using the phrase " قال " he said, or "'an" from.
"…Ibn Uyanah related to us from az-zuhree" However Ibn Uyanah did not hear directly from Zuhree but rather from Abdur-Razaq from Mu'ammar.

2. Taswiyah – Narrates from his teacher but omits a weak narrator between 2 strong narrators.
Tadlees-shuyukh – narrates from his teacher with a nickname

82) What does Mursal Khafee mean technically? Means that someone narrates something he did not hear from someone he met but uses terminology that suggests he did. In this case he narrates from someone whom he did not study under

83) What are the methods of recognition of Irsal Khafee?

1 – statement of a scholar that the narrator never met the narrator from whom he was narrating.
2 – the narrator states he never met the person
3 – another chain lists people added between the narrator and narrate
84) What is the ruling on the Mursal Khafee?
Fundamentally weak – once the omission is identified then it is ruled munqati

85) What are the Mu'an 'an and Mu'annan hadeeths, and what is the ruling concerning them?

Continious use of " `an " or "anna" throughout the chain.- Majority consider it connected so long as it :
1- The narrator not be a known mudallis
2- The transmitters were contemporaries
3 – Bukharee added that it be established that the narrators could have met
Other consider it broken unless proven otherwise

86) What is a Mawdoo' hadeeth and what is the ruling concerning its narration?

Fabricated and cannot be said unless first saying it is fabricated

87) What are the methods of recognition of fabricated narrations?

1- Confession such as abo ismah nooh ibn abe maryam regarding the virtues of each surah
2- Indirect confession such as one who narrates from his teacher but it is concluded that 3- the dates do not add up upon investigation (the narrator was born after the death of his teacher)
4- Circumstantial such as narrator being sheeite
5- The text is grammatically weak or contradicts what is known

88) Mention the 8 reasons for fabrication, with one example for each one.

Political –
Philosophical
Apostates
Storytellers
Ignorant ascetics
Nationalism/ Prejudices
Personal motives
Wise sayings turned into hadeeth

89) Mention some of the scholars who have made compilations on fabricated hadeeths with the names of their books?

Al-Mawdoo'aat by Ibn Jawzee
Al-La'aali al-Mansoo'ah fee al-hadeeth by as-Suyooyee
Al-Fawaa'id al-Majmoo'ah fee al-hadeeth by ash-Shawkaanee
Silsilah al-Hadeeth ad-Da'eefah wal-Mawdoo-ah by al-AlBaanee

90) What does Munkar mean linguistically, and according to what is its weakness, integrity of the narrator, or accuracy?

To reject – due to accuracy

91) What does Munkar technically refer to?

Rejected due to accuracy – a weak hadeeth that contradicts a saheeh

92) What are the linguistic and technical meanings of Matrook?
Discarded, to leave

93) How do we identify Matrook Hadeeth?

Discarded – narrator is suspected of forgery because he is a single weak narrator (due to his known lies or actions) who relates a strange narration due to defects in integrity of narrator

94) What is the difference between Munkar and Shaathth?

Both involve contradicting stronger texts. Munkar involve a weak narrator in contradiction to stronger ones

95) What is the general rule for Harmonization (Jam')?

Try to utilize both hadeeth rather then nullify one – Make one a general statement and other specific -

96) What should be done in a case of contradiction between a statement and an action of the Prophet (saw), and why?
Precedence is given to statements because what is permissible for the Prophet(p) is not
necessarily permissible for us (marriage to more then 4, fasting 24 hours etc)

97) Mention some of the things, according to which we give preference to one narration over another.

Bukharee & Muslim over other Saheehs – Saheeh over Hassan etc
Literal over metaphorical, clear over implicit, affirmative over negative, prohibition over permissibility

98) How can we recognize Abrogation?
Can be a clear statement such as permissibility to visit the graves (though it was not permissible initially)
Statement of a sahaabaa
The dates of narration
The ijmaa of the Sahaaba