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
