Category Archives: Usool-e-Hadees

When Were Hadeeth First Written? By al-Haafidh Ibn Katheer and Shaykh Ahmad Shaakir


When Were Hadeeth First Written?
By al-Haafidh Ibn Katheer and Shaykh Ahmad Muhammad Shaakir

A convincing reply to the orientalists that the Hadeeth of the Messenger of Allaah was not written down until after three hundred years of his death (sallallaahu ’alayhi wa sallam).

Bukhaaree related from Abee Hurayrah that he said, “No one from among the Companions of the Messenger of Allaah Allaah (sallallaahu ‘alayhi wa sallam) had more hadeeths than me, except for ‘Abdullaah Ibn ‘Amr al-‘Aas. Verily he used to write, and I did not write.”

Al Haafidh Ibn Katheer said: [1]

 Indeed it is mentioned in Saheeh Muslim from Abee Sa’eed al-Khudree in marfoo’ [2] form, ‘Whoever writes from me something other than the Qur`aan, then let him erase it.’

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A Brief History of the Science of Hadeeth By | Shaykh Ahmad Shaakir


A Brief History of the Science of Hadeeth By Shaykh Ahmad Shaakir

So here I would like to point out the benefit of this knowledge humbly called, ‘mustalahahul hadeeth‘ (the science of hadeeth), and its effect upon the divinely-revealed, and historical sciences, and other than them from the various types of sciences which are established from the authentic texts, and which rely upon it.

So verily the Muslims – from the first generation – had a great concern for memorization of the chains of narration in their Revelation from the Book and the Sunnah, the like of which no nation from before them had. So they memorized the Qur`aan, and they reported from the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) frequently, sentence by sentence, and word by word, and letter by letter. They preserved it in their chests, and they confirmed it upon pages of their writings, and they authored books about it with exhaustive detail. They also memorized much about their Prophet (sallallaahu ‘alayhi wa sallam), everyone of his statements or actions or conditions. He was a teacher from his Lord, and an explainer of His Revelation, and a commander of the establishment of His Religion. All of his (sallallaahu ‘alayhi wa sallam) statements and actions and conditions are an explanation of the Qur`aan. He is the infallible Messenger and the good example. Allaah the Exalted says in describing him: 

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Sanad Deen ka Hissa hy


sanad

 

Hazrat Abdullah bin Usman farmate hai ki..

Maine Abdullah bin Mubarak ko farmate hue suna ki..
” Isnaad -a- Hadees Deen ka hissa hai. Aur agar Isnad na hota tho har aadmi apni marzi ka Deen bayan kar deta.

 

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Kyun Muhadaseen Unki Kitabon Me Da’eef Hadees Rivayat Kiya hy…??


 

zeif hadees

Muqallidonka yeh ek dawa hai ke agar Da’eef hadith ko Radd karna hai tho fir Muhaddithone unki kitaabome kyun Da’eef hadithe rivayat kiye hai ?

Aaiye dekte hai iske peeche Muhaddithonka kya maqsad hai.

[ Taken from the magnificent work of  Shykah. ZUBAIR ALI ZAI [Rahimahullah] from his tahqiq of the book Fadal as-Salat an-Nabi of Imam Ismaieel bin Ishaq Qadhi page 151 and Ilmi Maqalaat ]

 

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Imaam Muqbil Bin Haadee Explains Al-Jarh Al-Mufassar


Shaikh Muqbil bin Haadee al-Waadi’ee was asked, “When both Jarh and Ta’deel are combined in a person, then which of them is given precedence?”

He replied, “When the Jarh is Mufassar, it is given precedence. However, it is desireable to look at the criticiser (Jaarih), is he one of those that can be relied upon, such as Yahyaa bin Ma’een, Bukhaaree, Ahmad bin Hanbal, Yahyaa al-Qattaan, Abdur-Rahmaan bin Mahdee, Abu Zur’ah and Abu Haatim, so if he is of this type, then it is accepted and it is a Jarh Mufassar. And al-Jarh al-Mufassar is like when someone says, “He errs”, “he has errors”, “munkar ul-hadeeth”, “kadhdhaab”, “matrook” All of this is Jarh Mufassar. Similarly, “Da’eef Jiddan”. So the likes of this Jarh Mufassar is given precedence over ta’deel.” (Ijaabat us-Saa’il Alaa Ahammil-Masaail p.497, Dar ul-Hadeeth, Dammaaj)

And he was also asked, “When it is said, al-Jarh al-Mufassar”, then what is this al-Jarh al-Mufassar”?

The Shaikh replied, “Examples of this has preceded, such as saying “Matrook Da’eef Jiddan (Abandoned and very weak), Munkar al-Hadeeth (His Hadeeth are rejected), Kadhdhaab (Liar), Akdhabun-Naas (the greatest of liars), ilaihil-muntahaa fil-kadhib (all lies end with him)” And as for the Jarh which is not Mufassar, then it is like saying, “Da’eef” (weak). However, overwhelmingly, the rest of their expressions are actually Jarh Mufassar such as the saying of Bukhaaree, “Feehi nadhar” (there is something about him), and likewise “Sakatoo anhu” (they remain silent about him), even though they never remained silent about him, but Bukhaaree is very gentle and soft in his words.” (Ijaabat us-Saa’il Alaa Ahammil-Masaail p.498, Dar ul-Hadeeth, Dammaaj)

And Shaikh Muqbil was also asked, “When a narrator is declared reliable by one person and disparaged by four, or disparaged by one and declared trustworthy by four, then whose saying is taken? Explain to me with a single example of the books of hadeeth and rijaal concerning Jarh Mufassar, because I have given precedence to the general appraisal (ta’deel) of the many [rather than the single person’s jarh]?”

The Shaikh replied, “As for given precedence to the ta’deel of the many, then it is not correct. Because the criticiser has observed what the appraiser (mu’addil) has not observed. So for example, when you find a man always in the first row (in prayer), so you declare him thiqah, but your friend knows that he is not a haafidh (strong memoriser), rather he is weak in memory (da’eef ul-hifdh). So you know that the man is always in the first row, but your friend knows he works in a usurious bank, or that pictures (photos) are made of him (or by him) or he works as one who shaves beards (i.e. a barber), so the Jaarih (criticiser) has observed or come across what the Mu’addil has not come across. If ten people were to declare him thiqah, and then a single person has made criticism of him with a “Jarh Mufassar”, then the Jarh Mufassar is accepted…” (Ibid, p.499).

Author: Imaam Muqbil

Source: Ijaabat us-Saa’il Alaa Ahammil-Masaail pp.497-499 (trans. Spubs.Com)

Article ID : MNJ150001

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Is Hadees also wahi ?????


This is our new research for the muslims may this help them in problems theyare facing nd may ALLAH help us all

The one who says quran is the only wahi i have some questions from those people and i will give u people some dalail that hadees is also a wahi Read More

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Can weak/Daeef Ahadeeth be used as proof in Islam ???


Bismillahir Rahmaanir Raheem

In this article inshaAllah we will throw light on whether Daeef narrations can be used as proof or not and Some objections raised by the people that justify using weak ahadeeth. This is taken from the works of Shaikh Zubair Ali Zai and its translated by brother Raza Hassan with some useful additions at the end. May Allah reward him abundantly for his efforts, Ameen.

Da’eef Narration: In the principles of Hadith, A Da’eef narration is a form of “Non-Acceptable” and “Mardood (Rejected)” hadith. For example; See, Tayseer Mustalah al-Hadith (Pg 62)

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