As Salaamu Aliekum Wa Rehmatullahi Wa Barakatahu Wa

Faizanahu

Am Collecting all Gems and Precious Works of Ahle Sunnah

Wal Jammah Lions

Aamir Ibrahim Khan

Wajahat Hussain Al Hanafi
Mohiuddin Al Hanafi
Abdul Raheem

agar koi galti hogayi ho isme to Allah apne Habeeb sal lal la hu
alehi wasalaam aur Ahlul Bayt Sahaba Azmayeen ke sadke se
Mauf farmaye Ameen

Please Pray for our Ahlul Sunnah Wal Jammah Lions Mujahid
Brothers who worked Hard on serval baseless issues which
Diffrents Sects Raised upon Aqaids and these Shaykhs
Alhamdolilah Replied all by Authentic Proofs and remember my
Parents and me also in your Prayers....

Asslamo Alikum
Inshallah i will post some Important points about Jarh o Tadeel which will help us to understand
this knowledge in a better way !
Students of this field 1st of all including me. Please make notes of these points and inshallah this
will help you a lot.
1. Har wo Sahakhs jis k Sahaabi hony main Ikhtilaaf hay wo kam say kam THIQAH TABI'I zuroor
hay.
Hafz Ibn e Hajr Asqalani Taqreeb At Tahdheeb main
‫نيار بن مكرم السلمي‬
k bary main likhty huay farmaty hain
‫وذكره بن حبان في الصحابة وفي ثقات التابعين أيضا وهذه عادته فيمن اختلف في صحبته‬
Aur Ibn e Hibban nain Inka Zikar Sahaba Ikraam main bhi kiya hay aur THIQAAT TABI'EEN main
bhi kiya hay aur yeh IBN E HIBBAN ki Adat hay us Rawi k bary main jis k Sahaabi hony par
Ikhtilaaf ho.

Agar aisey Raawi jinke sahabi hone par iqtelaf ho,wo agar Huzoor alaihi salam se direct riwayat
karein to Is Riwayat ka kya hukm hoga ?
I mean Mursal ya Marfu ?
Ab Ikhtilaf kis Qisam ka hay !
Agr Majority is Taraf gai hay k yeh Sahabi hi hain to Hadith ko Marfu mana jaay ga... !

In case Agr Sab kahain k yeh Sahabi nahi hain. Tabi' hain.. To Yaqeenan yeh Bary Tabi'i hain.. !

Aur Bary Tabieen ki Hadith k bary main Hafiz Zahabi farmaty hain

‫ فهو ححججة عند خلق من الفقهاء‬،‫صجح إلى تابعيي كبير‬

‫فإجن المرصسلَ إذا ص‬
Aur Beshak Agr Tabi'i Kabeer tak Sahih Sabit ho jaay to wo Tamam Fuqaha k Haan Hujjat hay

Al Mauqazah-Imam Zahabi...

Yahan tak k Hafiz Zahabi farmaty hain

‫ يصقبحله‬،‫س به‬
‫ فهو حمرصسلَ جييد ل بأ ص‬.‫ والشعبي‬،‫ وإبراهيم‬،‫ كمراسيلَ مجاهد‬،‫صجح السناحد إلى تابعيي متويسط الطبقة‬
‫وإن ص‬
‫قومم وصيحردده آصخرون‬
Aur Agr Mursal Sahih Al Asnaad ho Tabi'i Mutawassit (Middle) tak. jysy k Imam Mujahid, Ibrahim
(Nakhi'i) Shu'bi Wagyra ki hain.. To wo MURSAL JAYYID HAIN... un main koi masla nahi hay.
Unko Ek Jama'at nain Qubool kiya hay aur ek Jama'at nain Qubool nahi kiya.....

Imam Zahabi k Qool say thiqah Bary Tabi'i ki Hujjat Qaaim hoti hay jysa k Ahnaaf uar Malikiyyah k
haan hay !

Tabieen k 3 Tabqaat hain.

1. Bary (Kabeer)
2. Darmyaany (Mutwassit)
3. Chooty (Sagheer)

1st Tabqah ki Hadith par kii ko Ikhtilaf nahi hay.

2nd par kaseeer Ikhtilalf hay.
3rd par Shafi'i aur Hanbali Qubool nahi karty. magar Malikiyyah aur Ahnaaf Qubool karty hain..

Whenever there is a difference ( amongst Scholars of Asma ur Rijaal) about a person,regarding

whether he is a Successor ( Ta'bayee ) or Companion ( Sahabi ) ,then the ruling is that ,he is
atleast a Reliable/trustworthy Tabayee ”

Hafz Ibn e Hajr Asqalani writes in Taqreeb At Tahdheeb about :

‫نيار بن مكرم السلمي‬

" Ibn Hibban has mentioned him amongst Sahaba as well as Trustworthy Tabayeen,and it is the
way of Ibn Hibban that he does so when there is difference whether the person is Tabyee or
Sahabi "

ibn e HIbban nain ek hi rawi ko 2 Jaghon par Bayan farmaya hay ! uski sahabiyyat par ikhtilaf hay
!

Ya to Sahabi.. ya To thiqah Tabi'i.... !

Aur Inshallah koi Raawi asa nahi hoga jis k sahabi hony par Ikhtilaaf ho... aur wo Thiqah na ho..
is liay kehty hain k jis ka Sahabai hony par Ikhtilaaf ho jaay... to maan bhi liya jaay k wo Sahabi
nahi hay... to kam say kam wo Thiqah Tabi'i Zurur hota hay !

Jarh o Tadeel

2. Kisi bhi Hadith k SAHIH hony k liay yeh Zururi nahi k uski Mutabi'at ho to tab hi Sahih hogi.
mutabi'at k bagahir bhi Hadith Sahih ho sakti hay

‫أسماء بن الحكم الفزاري‬

Imam Bukhari (R) nain in k bary main farmaya:

‫ لم يتابع عليه‬،‫لم يرو عنه إل هذا الحديث وحديث آخر‬

in say is (1) Hadith k siwa koi aur Hadith nahi marwi aur iski koi Mutabi'at nahi hay.

Aur Imam Mizzi (R) nain Imam Bukhari ka yeh Qool naqal kar k aagy Farmaya hay

‫ فليس‬،‫ أما كونه لم يتابع عليه‬،‫ ول يوجب ضعفه‬،‫ ما ذكره البخاري رحمه ا ل يقدح في صحة هذا الحديث‬:‫قلت‬
‫ وفي الصحيح عدة أحاديث ل تعرف إل من وجه‬،‫شرطا في صحة كلَ حديث صحيح أن يكون لراوية متابع عليه‬
‫ الذي أجمع أهلَ العلم على صحته وتلقيه بالقبولَ وغير ذلك‬،"‫ "العمالَ بالنية‬:‫ نحو حديث‬،‫واحد‬
Main kehta hun: Imam Bukhari (R) nain jo farmaya hay wo (Rawi ki) Hadith k bary main Nuqsan-
deh nahi hay aur isko Da'if nahi karta. beshak uski koi Mutabi'at nahi hay. Kiyun k Yeh Hadith e
Sahih ki Sharaait main say hi nahi k uski Mutabi'at maujood ho tab hi Hadith sahih ho. Aur Sahih
(Bukhari) main is tara ki kai Ahadith hain. Aur "AMAAL ka Daar o Madaa Niyyaton par hay" wali
hadith bhi isi tara ki hay magar wo sahih hay.
------------------------
To sabit hua k agr Thiqah rawi par koi aysi Jarah ho k jis main Imam kahain "Is ki Hadith ki
Mutabi'at nahi hay" to yeh Jarah hadith k liay Nuqsaan deh nahi.

Yeh wo Narration hay jo Asma Bin Al Hakam nain bayan ki... jis k bary main Aaemmah nain
Ishara kiya hay..

Asma' bin al-Hakam said: I heard Ali say: I was a man; when I heard a tradition from the
Messenger of Allah (), Allah benefited me with it as much as He willed. But when some one of his
companions narrated a tradition to me I adjured him. When he took an oath, I testified him.

AbuBakr narrated to me a tradition, and AbuBakr narrated truthfully. He said: I heard the apostle
of Allah () saying: When a servant (of Allah) commits a sin, and he performs ablution well, and
then stands and prays two rak'ahs, and asks pardon of Allah, Allah pardons him. He then recited
this verse: "And those who, when they commit indecency or wrong their souls, remember Allah"
(Al-Qur'an 3:135).

(Abu Dawud, Tirmidhi, Nasaai)

Agr its self sahih hay.. to Shawahid ki zururat nahi. shawahid k baghair hi Sahih Li-zaatihi hay... !

Sahih li Ghirihi to tab hoti hay jab hassan Ahadith ek dusry ko support karain..

but in extreme cases.. baaz loog jo Aqeeday main hamary Mukhalif hain wo is ko jarh k toor par
istimal karty hain.. to unko radd karny ka TOOL day rha hun apny bhahiyun ko...

Musnad Ahmad main bhi Jitni martaba aai hay uper say same sanad k sath aai hay
‫ قالَ سمعت عليا‬،‫ عن أسماء بن الحكم الفزاري‬،‫عن علي بن ربيعة‬
Sab Sanadain yahan milti hain jaa kar...

Mutabi'at means

A====B=====C

A is narrating from B and B is narrating from C...

yeh 1 chain ho gai... Agr ek aur chain mil jaay k...

E====B=====C

Ab A ko E bhi support kar rha hay...

To kahain gay k E nain A ki Mutabi'at ki hay !

Jarh o Tadeel. here comes a killing point for Bid'ati cult !

3. Imam Bukhari (R) aur Imam Ibn e Abi Haatim (R) agr kisi Raawi ka zikar farma k us par Jarh
na karain to yeh unki taraf say Rawi k Thiqah hony ki Daleel hay.

Imam Ibn e Hajr Asqlani (R) ki kitab hay

‫تعجيلَ المنفعة بزوائأد رجالَ الئأمة الربعة‬
Is main unhoun nain kam o baish 55 Muqamaat par Raawi ka zikar karny k bad farmaya hay

‫ي صفلم يذكر تفيته جرحا صوصتبعحه بن أبي صحاتتم‬

‫ذكره الحبصخاتر ي‬
Imam Bukhari (R) nain is rawi ka zikar kiya hay aur in par Jarh nahi ki aur Aur Imam Ibn e Abi
Haatim nain bhi asa hi kiya hay.

‫احسصوليد بن اللصحاترث‬
k bary main ek Imam nain Kaha k Yeh Majhool hain.
To unka Radd karty huay Hafiz Ibn e Hajr nain yeh Daleel di k

‫ي سويدا صولم يذكر تفيته جرحا صوصتبعحه بن أبي صحاتتم‬

‫صوقد ذكر الحبصخاتر ي‬
Aur Imam Bukhari nain bhi Suwaid ka Zikar kiya hay aur un par koi Jarah nahi ki. aur Ibn e Abi
haatim nain bhi asa hi kiya

Ta'jeel Al Manfa'ah-Imam Ibn e Hajr Asqalani, 627-628/1, #438

Musnad Imam Ahmad ki Fanni Haysiyat aur ek Musallam Qaaida (Thumb rule)

4. Imam Ahmad Bin Hambal (R) ki Musnad Tamam Masaneed main sab say zyada Jami' hay. Yad
Rahy ! IS KITAAB MAIN KOI BHI HADITH MAUDU (fabricated/fake) NAHI HAY.

Baaz shuru k Muhadditheen nain is ki baaz Ahadith par Kalaam kar k Maudu Sabit karny ki
koshish ki hay.
Laykin Hafiz Ibn e Hajr Asqalani (R) nain ek Mukammal Risalah likha hay jis ka naam hay
‫القولَ المسدد في الذب عن المسند للمام أحمد‬
Is Risalah main jin jin ahadith par Itrazaat thy unka Mukammal Jawab day kar sabit kiya hay k
Musnad ki koi Hadith bhi Maudu nahi hay.

Hafiz Ibn e Hajr (R)

‫تعجيلَ المنفعة بزوائأد رجالَ الئأمة الربعة‬
main farmaty hain

‫ضصعاف الغرائأب اللتلفصراد‬ ‫صواللحق صأن أصصحاتديثه غالبها ت‬

‫جصياد والضعاف تملنصها إتجنصما يوردها للمتابعات صوتفيه اللصقتليلَ من ال ض‬
‫ضرب صعلصليصها صشليئأا صفصشليئأائ‬
‫صار ي ل‬‫أخرجصها ثجم ص‬
Aur Haq Baat yeh hay k Musnad Ahmad ki Majority Ahadith JAYYID (Sahih) hain. aur Un main jo
Ahadith Weak hain wo Mutabi'at (supports) k sath Hassan (fair) ho jati hain. Aur Musnad main
BOHOT HI KAM Aysi Weak Ahadith hain jo Ghareeb hain aur unki Mutabi'at nahi hy aur mana
unko jama kiya hay (aur sabit kiya hay k wo Maudu nahi hain)
...................................
Baaz loog yeh kehty hain k Imam Ahmad nain jo Ahadith likhi hain wo To Sahih hain magar jo un
k Bayty Imam Abdullah Bin Ahmad nain jo Ahadith Musnad main add ki hain wo Weak hain.

Imam Ibn e Hajr (R) farmaty hain

‫ان عبد ا صكاصن صل يلكتب ال صعن تثصقة تعلند أصتبيه‬

Imam Abdullah (Bin AHmad bin Hambal) kisi bhi Rawi say Hadith nahi likhty thy jab tak k wo Rawi
un k Walid (Imam Ahmad Bin Hambal) k nazdeek Thiqah na ho.

Ta'jeel Al Manfa'ah-Imam Ibn e Hajr Asqalani (R)

---------------------------
So is say un Tamam Logon ka radd hua jo Musnad Ki Ahadith par Ungluyan uthaty hain jab koi
hadith un k aqeeday k khilaf chali jaay.

5. Wo Khawateen jinhoun nain Ahadith bayan ke Agr Wo Majhool hon (Yani un k Halaat k bary
main hamain khabar na ho) to rule kya hoga

Imam Zahabi (R) nain Lisan Al Mizan main chapter Qaaim kiyah hay

‫فصلَ في النساء المجهولت‬

Un Khawateen ka Baab jo majhool hain (Yani jin k halaat ka Ilm nahi)
us main ap shuru main hi farmaty hain

‫ل اعلم في النساء من اتهمت ول تركت‬

Hum Kisi Bhi aysi Khatoon ko Nahi janty jo MUTTAHIM BIL KIZB (Yani jis par Jhut bolny ka
Ilzaam ho) ya jo Matrook ho (Yani jis ki Hadith ko Bil Ijma Tark kar diya gaya ho)

Imam Zahabi nain is baab main 115 khawateen ka zikar kiya hay. aur Kisi ek Par Jarh nahi ki.

6. Ek Bid'ati ki Jarah Dusry Bid'ati k Haq main Qubool nahi hoti Jysy koi Naasbi Kisi Shia par
Jarah kary. Ya koi shia Kisi Naasbi Par Jarah kary.
Aur Mutashaddid ki Jarah Ghair Mutshaddid k Haq main Qubool nahi.

Allama ‫ الجوزجاني‬Ismaail Bin Abi Abaan k bary main kehty hain

‫ ولم يكن يكذب‬،‫كان مائأل عن الحق‬
Wo Haq Say Dur tha magar Kazzaab nahi tha.

Allama zahabi nain Lisan Al Mizan main Allama ‫ الجوزجاني‬ka yeh Qool naqal kar k aagy likhty
hain

Allama Juzjaani bht zyada NAASBIYYAT ki Taraf Maail thy. aur Ismaail Bin Abi Abaan Shia Thy
(Is liay yeh Jarh Qubool nahi ki jaay gi)

Lisan Al Mizan-Imam Zahabi, 76/1

Jab k Ismaail Bin Abi Abaan ki Rawayaat Sahih Bukhari ma hain.

--------------------------------------------
ALLAH ki Taufeeq say hum kehty hain k Isi Baat main Ek bht Aham Nuqtah hay. Wo yeh k Aj k
Door main ek Mutashaddid Sunni Group Kuch Ilmi Ikhtialfaat ki Bina par Ahl e Sunnat k Kai
Ulama ki Takfeer karta hay aur Un par Qism Qism k Fatway laga kar Jarh karta hay. To yeh sab ki
Sab Ilm e Hadith ki ru say bhi Na-Qabil e Qubool jarh hain.

Aur Isi baat main Un Logon ka bhi Radd hay jo Imam Zahabi par Naasbi hony ka Ilzaam lagaty
hain. Jab k wo Khud Nasbiyyat ko Na-Pasand kar rhy hain.

Aur Isi baat main un Logon ka Radd bhi hay jo Har Shia ko Kaafir kehty hain. K Shia ki Rawayaat
to Sahih Bukhari ma hain. To kafir say rawayat ka kya jawaaz Thehra?

7. Ahl e Bid'at main say Sab Say Asah (Sahih Tareen) Hadith Khawarij ki hoti hy aur Sab say
Kamzoor Tareen Rawayaat Shia Logon ki hain.

Imam Abu Dawud nain farmaya:

ِ‫س تفي أهلَ اللصلهصواء أصح صحتديثا من اللصخصواترج‬

‫صللي ص‬
Ahl e Bid'at main say Sahih Tareen Hadith Khawarij ki hoti hay.

Fathul Bari-Imam Ibn e Hajr Asqalani, 432/1

--------------
Hum Achi Tara janty hain k Khawarij Asmaan k Neechy badtareen Makhlooq hain. Dehshatgardi
ki Ibtida bhi un logon nain ki. jo aj tak chalti aa rhi hay. Magar Sab Aqaaid k sath un Khawarij ka
yeh Aqeeda bhi tha k Gunah e Kabeera say Insaan Kaafir ho jata hay. (Jab k AHl e Sunnat is k
Qaail nahi hain aur is par hazaron Dalaail day skty hain). isi Tara Jhut bhi Gunah e Kabeera aur
Gunah e Kabeera ka karny wala un k Nazdeek Kafir hota tha. Is waja say wo Loog Jhut nahi bola
karty thy. Han Ghalat Taweel zurur kiya karty thy.

us k muqably main Raafzi loog jhut bolny say bhi Guraiz nahi karty thy aur Ahadith ko Ghara
karty thy. Aj bhi Rafziyun ka yehi haal hay k wo Baghair Tahqeeq k har qisam ki Maudu Rawayaat
par Yaqeen kar Layty hain Jysa k ALLAH ki Taufeeq say hum nain kuch Arsa Pehly unka jab ek
mamly main Radd kiya tha to yeh cheez samny aai thi k wo aysi Rawayaat par bhi shor machaty
hain k jis ko khud un k Jayyid Ulama Radd kar chuky hain.

Is liay kharji ki Hadith par itni Tahqeeq ki zururat nahi parti jitni Rafzi ki Hadith par Tahqeeq ki
Zururat hoti hay aur jitna is main Khatra hota hay..

8. Imam Maalik aur Un Jaysy Aaemmah Agr Kisi Rawi say Rawayat Lay lain to Yeh Us Raawi ki
Jahalat (Yani Rawi ka Majhool/Unknown hona) khatam kar dyta hay.
Abdullah Bin Abi Habeebah Al Madni (The Slave of Zubair Bin Al Awaam R.A)
‫عبد ا بن أبي صحتبيصبة اللمدتني مولى الزبير بن اللصعوام رضى ا صتصعاصلى صعنحه‬
Imam Maalik (R) aur Imam Abu Haneefah (R) nain in say Rawayat li hay. In K halaat k bary main
hamain zyada Ilm nahi hay.

Hafiz Ibn e Hajr (R) nain inka Zikar farma kar aagy likhty hian

Imam Ibn al Hazaa nain Kaha: Yeh Rawi un Rawiyun main say hay jis ko hum sirf IMAM MAALIK
ka In say Rawayat Layny ki Waja say Janty hain.

Ta'jeel Al Manfa'ah-Imam Ibn e Hajr Asqalanim 731/1, #535

Allah ki Taufeeq say mana Muwatta Imam Maalik ki Sharuhaat check ki hain aur Is Rawi par Aur
Detail nikalny ki koshish ki hay. Magar siwaay is k k Imam Maalik (R) nain insy Rawayat ki hay
aur Imam Abu Haneefah (R) ki Musnad main in say Rawayat hay, is baat k Ilawa koi aur Ta'deel
in k bary main nahi mili. aur Kisi Imam nain in par Jarh Nahi ki.
Is Baat main ek bht bara Faida hay. wo yeh k Imam Maalik aur Un Jaysy Aaemmah Jysy Imam
Shu'bah Bin Hujjaj, Imam Abdul Rahman Bin Mahdi wagyra.. Agr Kisi Rawi say Rawayat Lay lain
to Yeh Us Raawi ki Jahalat (Yani Rawi ka Majhool/Unknown hona) khatam kar dyta hay.
Taufeeq ALLAH ki Taraf say hay.

Muwatta Imam Maalik main is rawi ki Rawayat..

Yahya related to me from Malik that Abdullah ibn Abi Habiba said, "I said to a man, when I was
young, 'A man who only says that he must walk to the House of Allah and does not say that he
has vowed to walk, does not have to walk.' A man said, 'Shall I give you this small cucumber?'
and he had a small cucumber in his hand and you will say, 'I must walk to the house of Allah?' I
said, 'Yes' and I said it, for at that time I was still immature. Then, when I came of age, some one
said to me that I had to fulfill my vow. I went and asked Said ibn al- Musayyab about it, and he
said to me, 'You must walk.' So I walked."

Malik said, "That is the custom among us."

Muwatta Imam Maalik

‫كتاب النذور واليمان‬

‫باب ما يجب فيه النذور وقضاء الحي عن الميت‬
3rd narration of this chapter... !

9. Imam Bukhari (R) ka Targheeb o Tarheeb, aur Fazaail k baab main Rawiyun par Tasaahul
(Yani Rawiyun par Narmi)

‫محمدبن عبد الرحمن الطفاوي‬

In Say Imam Bukhari nain Sahih Bukhari main Rawayat li hay.
In Ki Aaemmah nain Tauseeq bhi ki hay (Yani Baaz Aaemmah nain inko Thiqah bhi kaha hay)
Magar Baazon nain inko Thiqah nahi kaha.

Imam Zur'ah nain Farmaya: In ki Ahadith Munkar hain.

Imam Abu Haatim nain farmaya:

‫صدوق صالح إل أنه يهم أحيانا‬
Yeh Sadooq hain, Salih Hain magar Sometimes Hadith main Waham ka shikar ho jaty thy.

‫ ضعيف الحديث‬: ‫و قالَ أبو حاتم الرازى أيضا‬

Imam Imam Abu Haatim Ar Raazi nain inko Da'if Al Hadith bhi kaha hay.

Aur Hafiz Ibn e 'Adi nain Farmaya:

‫عامة رواياته إفرادات و غرائأب‬
Inki Aam Rawayaat Ifaradat (Yani jin ko yeh Rawayat karny main Munfair hain) wo hain ya phir
Gharaaib (Yani Aysi Ahadith jo in k siwa kisi khas rawi say koi aur bayan nahi karta) wo hain..

Aur Hafiz Ibn e Hajr Asqalani (R) nain farmaya:

‫صدوق يهم‬
Sadooq thy magar hadith main Waham ka shikar thy
---------------------------------------------
ALLAH ki Tafueeq say hum kehty hain kis Baat main bht bara Faida hay. Jo Loog Zara Si
weakness say bhi Rawi ki Hadith ko radd kar dyty hain yeh point un ka radd hay. Aur is main yeh
Nuqta bhi hay k Fazaail aur Targheeb o Tarheeb k baab main Aysy Rawiyun say Hadith likhna bhi
bilkul Jaaiz hay.
Aur Kisi Rawi ka Sadooq hona aur Waham main Mubtala hona usko Daif nahi karta...

Sahih Bukhari
‫كتاب البيوع‬
Sales and Trade
‫س صوصنلحصوصها تمصن اللحمصشجبصها ت‬
‫ت‬ ‫باب صملن لصلم صيصر اللصوصساتو ص‬
Chapter: Whoever does not consider dark suggestions

‫ صعلن صعاتئأصشصة‬،‫ صعلن أصتبيته‬،،‫ صحجدصثصنا تهصشاحم لبحن حعلرصوصة‬،‫ي‬ ‫ صحجدصثصنا حمصحجمحد لبحن صعلبتد الجرلحصمتن الدطصفاتو د‬،‫صحجدصثتني أصلحصمحد لبحن اللتملقصداتم اللتعلجلتدي‬
‫ إتجن صق لوئما صيألحتوصنصنا تباللجلحتم لص صنلدتري أصصذصكحروا السصم ج ت‬،‫ا‬
َ‫ا صعصلليته أصلم لص صفصقاصلَ صرحسوحل‬ ‫ صقاحلوا صيا صرحسوصلَ ج ت‬،‫ـ رضى ا عنها ـ أصجن صق لوئما‬
‫ح‬ ‫ح‬ ‫ص‬ ‫ج‬
‫ا صلى ا عليه وسلم " صسدموا اص صعلليته صوكلوهح‬ ‫ت‬ ‫ج‬

Narrated `Aisha:

Some people said, "O Allah's Messenger (SAW)! Meat is brought to us by some people and we
are not sure whether the name of Allah has been mentioned on it or not (at the time of
slaughtering the animals)." Allah's Messenger (SAW) said (to them), "Mention the name of Allah
and eat it

Sahih Bukhari..

‫كتاب الرقاق‬
To make the Heart Tender

Chapter
َ‫ أص لو صعاتبحر صستبيلل‬،‫ب‬ ‫باب صق لوتلَ الجنتبضي صلى ا عليه وسلم " حكلن تفي الددلنصيا صكأ صجن ص‬
‫ك صغتري م‬
Chapter: "Be in this world as if you were a stranger."

،‫ صقاصلَ صحجدصثتني حمصجاتهمد‬،‫ش‬ ‫ صعلن حسصلليصماصن الصلعصم ت‬،‫ي‬ ‫ صحجدصثصنا حمصحجمحد لبحن صعلبتد الجرلحصمتن أصحبو اللحملنتذتر الدطصفاتو د‬،‫ا‬
‫صحجدصثصنا صعلتدي لبحن صعلبتد ج ت‬
‫ج‬ ‫ص‬ ‫ل‬ ‫ح‬ ‫ل‬
‫ا صلى ا عليه وسلم تبصمنتكتبي صفصقاصلَ " كلن تفي الددنصيا صكأنصك‬ ‫ج‬ ‫ص‬ ‫ص‬
‫ات لبتن حعصمصر ـ رضى ا عنهما ـ صقاصلَ أصخذ صرحسوحلَ ت‬ ‫صعلن صعلبتد ج‬
‫ صوحخذل‬،‫ت صفلص صتلنصتتظر اللصمصساصء‬‫صصبلح ص‬ ‫ص‬
‫ صوإتصذا أ ل‬،‫صصباصح‬
‫ت صفلص صتلنصتتظتر ال ج‬ ‫ صوصكاصن البحن حعصمصر صيحقوحلَ إتصذا ألمصسلي ص‬." َ‫ أص لو صعاتبحر صستبيلل‬،‫ب‬
‫ص‬ ‫صغتري م‬
‫ت‬
‫ك‬ ‫ صوتملن صحصياتت ص‬،‫ك‬
‫ك لتصم لوتت ص‬ ‫ض ص‬‫صجحتتصك لتصمصر ت‬‫تملن ت‬.
Narrated Mujahid:
`Abdullah bin `Umar said, "Allah's Messenger (SAW) took hold of my shoulder and said, 'Be in
this world as if you were a stranger or a traveler." The sub-narrator added: Ibn `Umar used to say,
"If you survive till the evening, do not expect to be alive in the morning, and if you survive till the
morning, do not expect to be alive in the evening, and take from your health for your sickness,
and (take) from your life for your death

10. Wo rawi jis ki Authenticity par Ikhtilaf ho (yani Baazon nain Thiqah kaha ho aur Baazon nain
Weak bhi kaha hoto ) us rawi ki Hadith main bhi Hujjat hoti hay Magar wo Hujjat Muttafiq 'Alai
Hujjat jysi nahi hoti (Yani aysi Hujjat nahi hoti k jis par sab agree hon magar phir bhi Hujjat Zuroor
hoti hay)

Muhammad Bin Ishaaq Bin Yasaar Aur Dawud Bin Al Husayn Dono Bukhari o Muslim k Rawi
hain.

In Dono Rawiyun ki Hadith k hujjat hony par Ikhtillaf hay. Magar Phir bhi In ki baaz Ahadith say
Aaemmah nain Ihtijaaj kiya hay.

Imam Zahabi Muhammad Bin Ishaaq k bary main farmaty hain

‫ و حديثه حسن و قد صححه جماعة‬، ‫اختلف فى الحتجاجِ به‬
In ki rawayat say Ihtijjaj karny main (Yani Qubool kar k Amal karny main) Ikhtillaf hay, aur INKI
HADITH HASAN HAY... aur inki Hadith ko Ek Jama'at Nain Sahih Bhi kaha hay.

Aur Hafiz Ibn e Hajr (R) Fathul Bari main farmaty hain

‫ب تبأ صجنحهحم الحصتدجوا تفي تعجدلة تمصن اللصلحصكاتم تبتملثتلَ صهصذا اللتلسصناتد صكصحتدي ت‬
‫ث أصجن‬ ‫ف تفيتهصما صوأ ح ت‬
‫جي ح‬ ‫أصجن حمصحجمصد لبصن إتلسصحاصق صوصشليصخحه حملخصتلص م‬
‫س حكدلَ حملخصتصل ل‬
‫ف تفيته صملرحدوئدا‬ ‫ص‬
‫ب البصنصتحه تبالضنصكاتح اللجوتلَ صوصللي ص‬
‫ص لبتن الجرتبيتع صزليصن ص‬ ‫ص‬
‫ا ح صعصلليته صوصسلجصم صرجد صعصلى أتبي اللصعا ت‬‫صجلى ج‬ ‫الجنتبجي ص‬
Beshak Muhammad Bin Ishaaq aur un K shaykh (Dawud Bin Al-Husyn) ki Hadith main Ikhtilaf
hay. Magar Kai Ahkamaat main inki Ahadith ko Qubool kiya jata hay......

‫س حكدلَ حملخصتصل ل‬
‫ف تفيته صملرحدوئدا‬ ‫صوصللي ص‬
Aur Har Mukhtalif (Yani jis ki Hadith par Ikhtilaf Ho us) ki Hadith Mardood (weak/rejected) nahi
hoti.

Fathul Bari, 362/9

------------------------------
ALLAH ki Taufeeq say hum kehty hain k is baat main yeh nuqta hay k aysy rawi jin ki Authenticity
par Aaemmah main ikhtilaf ho.. Baazon Thiqah kaha ho. Baazon nain Weak kaha ho. Aur Jarah
Wazeh na ho. To Hadith Hasan hogi Inshallah.

11. Kisi rawi ka kasrat k sath Daeef Rawiyun say Hadith Bayan karna khud usko Da'if nahi karta.
Aur Kisi Rawi ka Hadith main Kabhi Khata karna Jab k wo Sadooq ho Hadith ko Da'if nahi karta.

‫ أبو أيوب الدمشقى‬، ‫سليمان بن عبد الرحمن بن عيسى بن ميمون التميمى‬

* In k Bary main Imam Ibn e Hajr Asqalani farmaty hain
‫صدوق يخطىء‬
Sadooq thy Magar Hadith main kabhi khata ho jati thi.

* Imam Bukhari Tareekh Al Kabeer main in par Sakoot Ikhtiyar kiya hay.
* Imam Bukhari nain Sahih Bukhari main in Say Rawyat bhi li hay.

* Imam Abu Dawud Farmaty hain

َ‫ الحجة أحمد بن حنبل‬: َ‫ هو حجة ؟ قال‬: ‫ قلت‬. ‫ثقة يخطىء كما يخطىء الناس‬
Thiqah thy, Magar Kabhi khata kar jaty thy. Aur Mana (Yani Imam Abu Dawud k ek student) unsy
pucha k Kya wo Hujjat hain? Imam Abu Dawud nain farmaya: Imam Ahmad Bin Hambal nain
unko Hujjat Qarar diya hay.

* Hafiz Zahabi farmaty hain

‫احتج به البخاري وهو حافظ يأتي بمناكير كثيرة‬

insy Imam Bukhari nain Ihtijaaj kiya hay (Yani hujjat mana hay) aur yeh Hafiz thy magar Kasrat k
sath Munkar Ahadith thin in k pas.

* Aur Imam Yahya Bin Ma'in nain Farmaya

‫ثقة إذا روى عن المعروفين‬

Yeh Thiqah hain agr Ma'roof Rawi say Rawayat karain.
-------------------------------------------
Allah ki Taufeeq say hum nain jo Nuqtay Bayan kiay hain is Rawi k bary main is main Ilm e Hadith
k Talib e Ilm k liay Bohot Faida hay.

In main Un Logon ka Radd hay Jo Yeh Manty hain k Bukhari main koi Hadith e Hasan nahi hay.
Jab k Sadooq Aur Khata waly ki Hadith Aam toor par Hasan hoti hay.
Aysa Rawi jo Sadooq ho magar us say Khata ho jati ho us ki Hadith ko hujjat Manna jysa K Imam
Ahmad Bin Hambal nain farmaya, yeh bhi sabit hua.

Is main Un Logon ko bhi Jawab hay jo yeh kehty hain k Imam Bukhari jis par Sakoot ikhtiyar
karain wo Rawi Daif hota hay Ya un k Han Majhool hota hay.

Kasrat e Manakeer ka hona Rawi ko Fee Nafsihi (yani khud rawi ko) daif nahi karta.
Alhamdolillah

12. Sahih Bukhari aur Hasan Ahadith.

Sahih Bukhari main Sirf Sahih Ahadith nahi hain, Balky Hasan Ahadith bhi hain. Hasan ka Darja
Sahih say thora sa kam hota hay. Magar jo Hukum Sahih say sabit hota hay wohi Hukum Hasan
Hadith bhi Sabit karti hay. Is Lihaaz Say Sahih Aur Hasan Baraabar hain.
Imam Bukhari aur unsy Pehly k Scholars Sahih Aur Hasan Dono tara ki Ahadith ko Sahih Manty
thy. Imam Tirmidhi pehly Shakhs thy jinhoun nain Sahih Aur Hasan ko Alag Alag kar k Bayan kiya.
Aj Baaz Loog kehty hain k Hum Sahih Hadith ko hi Manain gay Hasan ko Nahi manain gay. Ya
yeh kehty hain k Sahih Hadith ho to Hasan ki zururat nahi. Jab k asa kehna Sirf Ilm e Hadith say
jahalat k siwa kuch nahi.

Wo Sahih Bukhari aur Sahih Muslim, ya Dono main say kisi ek Kitab k Rawi jin ki Ahadith Hasan
hain (Sahih Nahi) un main say 20 ka Zikar kar rha hun Ta k Hamary Door k Bid'ati Firqay ka
mukammal radd ho jaay.

‫إبراهيم بن عبد الرحمن السكسكي‬

‫أشعث بن سوار الكندي‬
‫سالم بن نوح العطار‬
‫عبد ا بن صالح الجهني كاتب الليث‬
‫النعمان بن راشد الجزري‬
‫هشام بن سعد المدني‬
‫الحوص بن جواب‬
‫أسامة بن زيد الليثي‬
‫إسحاق بن محمد الفروي المدني‬
‫إسماعيلَ بن أبي أويس‬
‫إسماعيلَ بن مجالد بن سعيد الهمداني‬
‫أشهلَ بن حاتم‬
‫أفلح بن سعيد القبائأي‬
‫بشير بن المهاجر‬
‫حجاجِ بن أرطاة‬
‫الحسن بن بشر البجلي‬
‫سماك بن حرب‬
‫معاوية بن عمار الدهني‬
‫محمد بن سابق‬
‫كثير بن شنظير‬
Taufeeq ALLAH ki taraf say hay.
Har Talib e Ilm e Hadith ko Chahiay k kitabon ko khol kar in Rawiyun k bary main parhy.
----------------------------------------
Ab Aakhir main agar koi Kasar Baqi reh gai ho. to yeh bhi li jiay. Imam Tirmidhi ek Hadith bayan
karty hain Jabir bin Abdullah narrated that :
Allah's Messenger said: "Whoever says, when he hears the call: 'O Allah! Lord of this perfect call
and established prayer, grant Muhammad Al-Wasilah and Al-Fadilah, and raise him to the praised
station that you promised him' - then intercession on the Day of Resurrection is made lawful for
him."
Is K bad Farmaty hain
YEH HADITH HASAN GHARIB hay. See Jami Tirmidhi, #211

Aur ALLAH k Fazal say Yehi Hasan GHAREEB Hadith Imam Bukhari nain inhi Alfaaz aur isi
Sanad k sath Sahih Bukhari main bhi Rawayat ki hay.
See Sahih Bukhari, 614.

So please Ab koi Yeh kehta hua nazar na aay k hum sirf Sahih Accept karty hain Hasan Qubool
nahi karty. Ya Hasan ko Reject karty hain jab Sahih Maujood ho.

Taufeeq ALLAH ki Taraf say hay. Alhamdolillah

13. Wo Ahadith jin ko Imam Ibn e Hajr 'Asqalani (R) nain Fathul Bari (Commentary of Sahih
Bukhari) main Sahih Bukhari ki explanation main Bayan farmaya hay. Aur Un Ahadith par Imam
nain khamoshi ikhtiyar ki hay to wo Ahadith Imam Ibn e Hajr Asqalani (R) k nazdeek Sahih Ya
Hasan Ahadith hain.

Hafiz Ibn e Hajr 'Asqalani (R) Muqaddamah Fathul Bari main farmaty hain (Not word to word
translation its a Rough translation but meaning is same):

‫حيح تفي صذتلك الصحتديث من اللصفصواتئأد المتنية والسنادية من تتمات وزيادات‬ ‫ثجم أستخرجِ صثاتنئيا صما يصتصعجلق تبته صغصرضَ ص‬
‫ص ت‬
‫وكشف غامضَ وتصريح حمصديلس تبصسصماع ومتابعة سامع من شيخ الخصتصلط قبلَ صذتلك منتزعا كلَ صذتلك من أ حجمصهات المسانيد‬
‫صجحة صأو اللحسن تفيصما أوردهح من صذتلك‬
‫والجوامع والمستخرجات والجزاء والفوائأد تبصشلرط ال ض‬
Aur phir Mana Zaaid Ahadith bhi (Sharah) main Bayan ki hain Ta k Matan aur Sanad say Related
Fawaaid bayan ho jaen. Chupy huay Mushkil Nukaat khul jaen, Mudallas k Sama Ki Tasreeh ho
jaay, Mutabi'at ho jaay. Aur yeh Sab Ahadith mana UMMAHAT-UL-MASANEED (Means Authentic
Hadith Priamary Soucrces) say Sahih ya Hasan ki shart k sath li hain.

Muqaddamah-Imam Ibn e Hajr Asqalani, 4/1

Isi Baat say Allama Shauwkaani (R) nain NAYIL AL AUTAAR Main Ihtijaaj kiya hay.

Ek Jaga ek Hadith e Paak ka Zikar farmany k bad farmaty hain

‫ظ تفي‬ ‫ صوصذصكصرهح اللصحاتف ح‬،‫حيمح‬ ‫ صوحهصو ص‬:‫ صقاصلَ الدسحيوتطيي تفي اللصجاتمتع اللصكتبيتر‬،‫ضا البحن صماصجله صوالبحن أصتبي صشليصبصة‬
‫ص ت‬ ‫ث أصلخصرصجحه أصلي ئ‬
‫اللصحتدي ح‬
‫اللصفلتتح صوصللم صيصتصكلجلم صعصلليته‬
Aur yeh Hadith isko Imam Ibn e Majah aur Imam Ibn e Abi Shaibah nain Bhi Rawayat kiya hay.
Aur Imam Suyuti nain isko Sahih kaha hay. AUR IMAM Ibn e Hajr Asqalani nain isko Fathul Bari
main Bayan farmaya hay aur is par Kalam nahi kiya koi.
Nayil Al Awtaar-280/1

ek aur jaga farmaty hain

‫ صوصقلد صذصكصرهح اللصحاتف ح‬،‫س حمصطجوئل‬
‫ظ تفي اللصفلتتح صوصللم صيصتصكلجلم صعصلليته‬ ‫صوصقلد أصلخصرصجِ اللصبجزاحر صنلحصوهح تملن صحتدي ت‬
‫ث البتن صعجبا ل‬
Aur Isko Imam Bazzar nain Ibn e Abbas R.A say rawayat kiya hay Taweel Hadith ki surat main.
Aur uska Zikar Imam Ibn e Hajr nain Fathul Bari main kiya hay aur us par Kalam nahi kiya koi.
Nayil Al Awtaar-316/1

Aur ek aur jaga farmaty hain

‫صوصقلد الحصتجج تبته اللصحاتف ح‬
‫ظ تفي اللصفلتتح صولصلم صيصتصكلجلم صعلصليته‬
Aur is Hadith say Imam Ibn e Hajr Asqalani nain Ihtijaaj kiya hay aur Fathul Bari main is par koi
Kalam nahi hay.
382/3
---------------------------------
ALLAH ki Taufeeq say hum kehty hain k Is Nuktay main bht Faida hay. Bohot Sari Ahadith jo
Aqaaid k Baab main hain wo Tareeq say Sahih Sabit ki ja skti hain.
Jysy k Ambiya (A.S) ka Apni Qabron main Hayaat hona.
AAP (SALL ALLAHU 'ALAHI WA SALLAM) ka ALLAH paak ko Daykhna.
Aur Kai Ahadith.

Taufeeq ALLAH ki Taraf say Hay. Alhamdolillah

14. Sahih Hadith and Hasan Hadith are Equal when it comes to use them as Evidence in Fiqhi or
any other issue.

Imam Hafiz ibne Hajr Asqlanai (R) writes:

‫اللصحصستن مشار م‬،

‫ وإتلن كان حدوصنحه‬،‫ك للصحيح في الحتجاجِ به‬
Hasan is synonymous to Sahih in terms of usage as evidence, though it is less than it (in rank)

Nuzhatun Nazar-Imam Ibne Hajr Asqalani

-------------------
Taufeeq is by Allah.
Yeh suboot ilm e hadith k talib ilm k liay kafi hay. Jo ab b kahy k Hasan hadith nahi manty to its
mean us nain koi "New Usul ul hadith" bana liay hain.
15. Another post on Sahih Hadith and Hasan Hadith are Equal when it comes to use them as
Evidence in Ahkamaat (fiqh).

Imam e Hind Imam Shah Abdul Haq Muhaddith Dehlavi (R) writes in his Book

‫حيح مجمع صعصلليته‬

‫ص ت‬‫اتللحتتصجاجِ تفي اللصلحصكام باللخبر ال ج‬
‫ل‬
‫حيتح تفي صباب اتللحتتصجاجِ صوتإن صكاصن دونه تفي المرتصبة‬ ‫ص ت‬‫صوصكصذلتصك باللحستن لذاته تعلند صعاجمة اللعلصماء صوحهصو حمللحق تبال ج‬
‫طرق مرتصبة اللحسن لغيره أصليضا مجمع صعصلليته‬ ‫ضتعيف الجتذي بلغ تبصتصعددد ال ي‬‫واللصحتديث ال ج‬
Usage of Hadith-e-Sahih as an Evidence in Ahkamaat is Agreed upon.
And According to Moajority of Scholars, same is the Case with Hadith-e-Hasan that Hasan
Lizaatihi is synonymous to Sahih in terms of usage as evidence, though it is less than it (in rank)
And Scholars are also agreed upon that a Weak Hadith Which is promoted to Hasan Lighairihi
with the support of Other Chains (Shawahid/Mutabiaat/external evidences) can also be used in
Ahkamaat.

Muqaddamah Fi Usul ul Hadith-Imam Abdul Haq Muhaddith Dehlavi, 83/1

--------------------------
By The Grace of ALLAH Almighty we say..
It is Very Clear that in Ahkamaat 4 types of narrations can be used as Evidence:
1. Sahih Li Zaati-hi
2. Sahih Li Ghairi-hi
3. Hasan Li Zaati-hi
4. Hasan Li Ghairi-hi

Imam Bukhari (R) jab kisi rawi k bary main Farmaty hain Feehi Nazar. to is say kya murad hoti
hay?

Allah ki Taufeeq say mana pura 1 month tak Un Rawiyun ko Study kiya hay jin k bary main Imam
Bukhari (R) nain Feehi Nazar farmaya. Aur yeh janny ki haqeer si koshish ki hay k is say Asal
Muraad unki kya hay?
Mana is Tahqeeq main graphs aur charts ko use kiya hay.
Aur ALLAH ki Taufeeq say yeh Tahqeeq in Usool ki Bunyad par Mukammal ki hay.

1. Kya Imam Bukhari nain usi Rawi ko Apni kitab Ad Duafa main Shamil kiya hay ya nahi?
2. Usi Rawi k bary main Imam Ibn e Hajr (R) ki kya raay hay?
Is ka yeh Faida hay k normally Jab Hafiz Ibn e Hajr kisi rawi par Hukum lagaty hain to wo Tamam
Aaemmah k Raay k Darmayan Tatbeeq dayny ki koshish karty hain jis k nateejay main ek
Moderate view samny ata hay.

3. Kya Us Rawi k Daif hony par Sab ka Ijma hay?

asa is liay kiya k Baaz Rawi Ek Imam k han Daif hoty hain aur Dusry k haan reliable. to Agr Ijma
nahi to Rawi ko Mukammal Tark bhi nahi kiya ja skta.

4. Is Rawi ki Rawayaat kis kis kitab main ai hain?

Is Baat main bht Faida hay.
a. Ap Dykhain gay k Baaz Rawiyun ki Ahadith Sahih Muslim tak ma hain jin k bary main Imam
Bukhari nain Feehi Nazar Farmaya.
b. Sunan Nasaai main kisi raawi ki rawayat hoto iska matlab hota hay k us rawi k Matrook hony
par Ijma nahi hay.
c. Imam Haakim aur Imam Zahabi kisi rawi par ek sath Agree kar jaen to wo Sahih k Darjy par
hota hay.
Conclusion:
ALLAH ki Taufeeq say main is nateejay par pohncha hun k
1. Imam Bukhari ka Feehi Nazar kehna Jarh e Mubham hay.
2. Is say Hargiz Murad Yeh nahi k Rawi Imam Bukhari k Nazdeek Matrook ya Kazzab hay.
3. mery nazdeek Imam Bukhari k is qool say yeh murad hay k "Raawi main kisi qisam ka masla
hay. Ab wo kisi bhi qisam ka ho skta hay. Nuqsaan deh aur ghair nuqsaan deh bhi ho skta hay."

Wallahu A'lam

AAP SAW nain farmaya: Main Ilm ka shyhar hun Ali us ka Darwaza hain..

Imam Bukhari nain is par Farmaya hay k

‫قالَ البخاري وقالَ إنه كذب ل أصلَ له‬

Yeh jhut hay aur iski Asal nahi hay...

Aur Isi k bary main Hafiz Ibn e Hajr Asqalani kehty hain

‫بأنه حسن‬
yeh HADITH HASAN HAY !!

Aur yehi Raay Imam Suyuti, aur Dusry Kai Huffaaz ki bhi yehi raay hay..

Jarh o Tadeel ka Aham Usool

Agr kisi Rawi ko ek Imam Majhool keh rha ho aur Dusra Imam us k bary main khabar day rha ho
k wo usko janta hay to wo Rawi Majhool nahi rehta.

‫ أصلسصباط أصحبو اليسع‬k bary main Imam Ibn e Hajr Asqalani Muqaddamah Fathul Bari main Farmaty hain

‫صوصقاصلَ أصحبو صحاتتم صملجحهولَ قلت قد عرفه الحبصخاتر ي‬

‫ي‬
Aur Imam Abu Haatim nain farmaya: Wo Majhool hain. Main kehta hun Imam Bukhari unko Janty
thy (is liay yeh Rawi majhool nahi rha)

(muqaddamah Fathul Bari)

Mana Imam Bukhari (R) ki Tareekh Al Kabeer ko Daykha to us main bas itna likha hua paya

‫ي‬
‫صتر ي‬‫ اللصب ل‬،‫ صأبو اليسع‬،‫أسباط‬.
‫ص‬
‫ا لبن صحوشب‬ ‫صستمصع ح‬
‫ صستمصع منه حمصحمد لبن صعبد ت‬،‫شعبة‬
Asbaat Abu Yas'a Al basri,
Inhoun nain Imam Shu'bah say Sama kiya. Aur in say Muhammad Bin Abdullah Bin Haushab nain
Sama kiya.

Tareekh Al Kabeer 53/2

.........................
To pata chala k Agr Imam Bukhari kisi k bary main Sirf Itna bhi keh dain to wo Rawi Majhool nahi
rehta. Aur Agr koi 1 bhi Imam kisi Majhool Rawi k bary main Is Qadar Information day day to Wo
Rawi Majhool nahi rehta.
Taufeeq ALLAH ki Taraf say hay. Alhamdolillah

And More Importantly Imam Bukhari Just Mentioned k is nain kis Say suna aur is say kis nain
suna...
Koi Aur cheez Zikar nahi ki.... !
Aur sirf iska zikar karna hay uska Majhool hona khatam karta hay !

And Remember I posted few days back...

Agr kisi Shakhs k Sahabi hony par ikhtilaf ho to Kam say Kam Wo Thiqah Tabi'i zurur hota hay !!

That Proof is also very strong to support Malik Ad Dar's position !

Hafz Ibn e Hajr Asqalani Taqreeb At Tahdheeb main

‫نيار بن مكرم السلمي‬
k bary main likhty huay farmaty hain

‫وذكره بن حبان في الصحابة وفي ثقات التابعين أيضا وهذه عادته فيمن اختلف في صحبته‬
Aur Ibn e Hibban nain Inka Zikar Sahaba Ikraam main bhi kiya hay aur THIQAAT TABI'EEN main
bhi kiya hay aur yeh IBN E HIBBAN ki Adat hay us Rawi k bary main jis k Sahaabi hony par
Ikhtilaaf ho.

Ab Ikhtilaf kis Qisam ka hay !

Agr Majority is Taraf gai hay k yeh Sahabi hi hain to Hadith ko Marfu mana jaay ga... !

In case Agr Sab kahain k yeh Sahabi nahi hain. Tabi' hain.. To Yaqeenan yeh Bary Tabi'i hain.. !

Aur Bary Tabieen ki Hadith k bary main Hafiz Zahabi farmaty hain

‫ فهو ححججة عند خلق من الفقهاء‬،‫صجح إلى تابعيي كبير‬

‫فإجن المرصسلَ إذا ص‬
Aur Beshak Agr Tabi'i Kabeer tak Sahih Sabit ho jaay to wo Tamam Fuqaha k Haan Hujjat hay

Al Mauqazah-Imam Zahabi...

Yahan tak k Hafiz Zahabi farmaty hain

‫ يصقبحله‬،‫س به‬
‫ فهو حمرصسلَ جييد ل بأ ص‬.‫ والشعبي‬،‫ وإبراهيم‬،‫ كمراسيلَ مجاهد‬،‫صجح السناحد إلى تابعيي متويسط الطبقة‬
‫وإن ص‬
‫قومم وصيحردده آصخرون‬
Aur Agr Mursal Sahih Al Asnaad ho Tabi'i Mutawassit (Middle) tak. jysy k Imam Mujahid, Ibrahim
(Nakhi'i) Shu'bi Wagyra ki hain.. To wo MURSAL JAYYID HAIN... un main koi masla nahi hay.
Unko Ek Jama'at nain Qubool kiya hay aur ek Jama'at nain Qubool nahi kiya.....

Imam Zahabi k Qool say thiqah Bary Tabi'i ki Hujjat Qaaim hoti hay jysa k Ahnaaf uar Malikiyyah k
haan hay !

Tabieen k 3 Tabqaat hain.

1. Bary (Kabeer)
2. Darmyaany (Mutwassit)
3. Chooty (Sagheer)

1st Tabqah ki Hadith par kii ko Ikhtilaf nahi hay.

2nd par kaseeer Ikhtilalf hay.
3rd par Shafi'i aur Hanbali Qubool nahi karty. magar Malikiyyah aur Ahnaaf Qubool karty hain..
Whenever there is a difference ( amongst Scholars of Asma ur Rijaal) about a person,regarding
whether he is a Successor ( Ta'bayee ) or Companion ( Sahabi ) ,then the ruling is that ,he is
atleast a Reliable/trustworthy Tabayee ”

Aur Imam Bukhari ne ' Asbaat abu yas'a ' se apni Sahih me Ihtijaaj bhi kiya hai

‫ صحجدصثصنا أصلسصبا م‬،‫ب‬

‫ط أصحبو اللصيصستع‬ ‫ات لبتن صح لوصش ل‬ ‫ صحجدصثتني حمصحجمحد لبحن صعلبتد ج‬.‫ ح‬،‫س‬ ‫ صعلن أصصن ل‬،‫ صحجدصثصنا صقصتاصدحة‬،‫ صحجدصثصنا تهصشامم‬،‫صحجدصثصنا حملسلتمم‬
‫ج‬ ‫ص‬
‫س ـ رضى ا عنه ـ أنحه صمصشى إتلى النتبضي صلى ا عليه وسلم‬ ‫ج‬ ‫ص‬ ‫ص‬
‫ صعلن أصن ل‬،‫ صعلن صقصتاصدصة‬،‫ صحجدصثصنا تهصشامم الجدلسصتصواتئأدي‬،‫ي‬ ‫صتر د‬‫اللصب ل‬
‫ص‬
‫ صوأصخصذ تملنحه صشتعيئرا‬،‫ي‬ ‫ صوصلصقلد صرصهصن الجنتبدي صلى ا عليه وسلم تدلرئعا صلحه تباللصمتديصنتة تعلنصد صيحهوتد ي‬،‫ صوإتصهاصللة صستنصخلة‬،‫تبحخلبتز صشتعيلر‬
‫ص‬ ‫ل‬
‫ صوإتجن تعنصدهح لتتلسصع‬،‫ب‬ ‫صاحع صح ي‬ ‫صاحع حبير صولص ص‬ ‫ صولصصقلد صستملعحتحه صيحقوحلَ " صما أصلمصسى تعلنصد آتلَ حمصحجملد صلى ا عليه وسلم ص‬،‫لصلهلتته‬
‫" تنلسصولة‬
Narrated Qatada:

Anas went to the Prophet ( ‫ )ﷺ‬with barley bread having some dissolved fat on it. The Prophet ( ‫)ﷺ‬
had mortgaged his armor to a Jew in Medina and took from him some barley for his family. Anas
heard him saying, "The household of Muhammad did not possess even a single Sa of wheat or
food grains for the evening meal, although he has nine wives to look after."

------------------
Sahih Bukhari ,Kitab al Buyu , Hadith : 2069
------------------

Ab Imam Bukhari yaad nahi ye logon ko

Imam Bukhari (R) jab kisi rawi k bary main Farmaty hain Feehi Nazar. to is say kya murad hoti
hay?

Allah ki Taufeeq say mana pura 1 month tak Un Rawiyun ko Study kiya hay jin k bary main Imam
Bukhari (R) nain Feehi Nazar farmaya. Aur yeh janny ki haqeer si koshish ki hay k is say Asal
Muraad unki kya hay?
Mana is Tahqeeq main graphs aur charts ko use kiya hay.
Aur ALLAH ki Taufeeq say yeh Tahqeeq in Usool ki Bunyad par Mukammal ki hay.

1. Kya Imam Bukhari nain usi Rawi ko Apni kitab Ad Duafa main Shamil kiya hay ya nahi?
2. Usi Rawi k bary main Imam Ibn e Hajr (R) ki kya raay hay?
Is ka yeh Faida hay k normally Jab Hafiz Ibn e Hajr kisi rawi par Hukum lagaty hain to wo Tamam
Aaemmah k Raay k Darmayan Tatbeeq dayny ki koshish karty hain jis k nateejay main ek
Moderate view samny ata hay.

3. Kya Us Rawi k Daif hony par Sab ka Ijma hay?

asa is liay kiya k Baaz Rawi Ek Imam k han Daif hoty hain aur Dusry k haan reliable. to Agr Ijma
nahi to Rawi ko Mukammal Tark bhi nahi kiya ja skta.

4. Is Rawi ki Rawayaat kis kis kitab main ai hain?

Is Baat main bht Faida hay.
a. Ap Dykhain gay k Baaz Rawiyun ki Ahadith Sahih Muslim tak ma hain jin k bary main Imam
Bukhari nain Feehi Nazar Farmaya.
b. Sunan Nasaai main kisi raawi ki rawayat hoto iska matlab hota hay k us rawi k Matrook hony
par Ijma nahi hay.
c. Imam Haakim aur Imam Zahabi kisi rawi par ek sath Agree kar jaen to wo Sahih k Darjy par
hota hay.
Conclusion:
ALLAH ki Taufeeq say main is nateejay par pohncha hun k
1. Imam Bukhari ka Feehi Nazar kehna Jarh e Mubham hay.
2. Is say Hargiz Murad Yeh nahi k Rawi Imam Bukhari k Nazdeek Matrook ya Kazzab hay.
3. mery nazdeek Imam Bukhari k is qool say yeh murad hay k "Raawi main kisi qisam ka masla
hay. Ab wo kisi bhi qisam ka ho skta hay. Nuqsaan deh aur ghair nuqsaan deh bhi ho skta hay."

Wallahu A'lam

A very useful point for students of Hadith:

When Biddati Tola wants to reject a Sahih hadith which goes against their 'self made believes'
sometimes even they argue that: If Chain is Sahih, It never means text is Sahih. And they
Misquote sayings of Imams on this topic.
-------------------------------------------
Representation of the Problem
Lets understand this issue:
What is a sound report?
A sound report is transmitted by
a. an upright ('Adl)
b. Thoroughly accurate person.
c. with a continuous chain.
d. that is not defective.
e. nor anomalous (Shaaz)
points a,b,c is about chain are specifically about chain and not the text of Hadith. Whereas
mostly, d & e deals with text of Hadith.
They say: When we say Chain is Sahih, It means first three conditions are satisfying. But for a
Hadith to be completely Sahih d & e should also be satisfied. Otherwise it is rejected.
---------------------------------
Our Answer
1. First of all if you generally apply this rule, Majority of reports will become suspicious.
2. You Can Reject a text of Hadith based upon some Principles mentioned in Usool ul Hadith and
not stupid senseless Hanky Pankys you people apply most of the times.
3. And more importantly when a reliable Hadith master says: Chain of this Hadith is Sahih and He
does not go on to bring up a defect in its text then Hadith should be considered as Sahih in Chain
as well as in text.
Imam Ibn e Salah Said: The Statment of Scholars, "This is a Hadith sound from standpoint of its
isnad (Sahih Al Isnad)" or "fair from the standpoint of tis isnad (Hasan Al Isnad)"- Is Less than
their saying, "This is a Sound Hadith" or "a fair Hadith"-Becauase sometimes it is said, "This is a
sound from the standpoint of its isnad, and the hadith is not acutally sound on account of being
anamalous (Shaaz) or Defective (Mu'allal) (in text).
However, When a reliable author says nothing more than that it is sound from the standpoint of its
isnad and he does not go on to bring up a defect in its text then the presumption from this is that
he judged it to be instrinsically sound (Sahih Fi Nafsihi). (Means we should consider that all 5
conditions are ok)/
(Muqaddamah Ibn e Salah under discussion of hadith e Hasan)
Imam Zain ud Din Iraqi said in his commentary on his own Alfiya:
When a reliable author says nothing more than that this Hadith is Hasan from the standpoint of its
isnad and he does not mention any weakness in the text then it should be considered as
intrinsically Hasan (Hasan Fi Nafsihi)
At Taufeequ Min ALLAH.

Authentic reports are only in Bukhari and Muslim?

There is again a huge common misunderstanding that authentic reports are only in Bukhari and
Muslim.
By the grace of Allah Almighty:
Such Statements are result of absolute ignorance from science of hadith. They even prove the
peak of their ignorance when they say that we only accept Bukhari and Muslim (and reject all
other PROPHETIC reports no matter if they are Sahih, or even Mutwatir)
Imam Ibn e Salah writes in his Muqaddamah, Chapter of sahih, Clause

4:Bukhari and Muslim did not include all of the sound Hadith in their Sahihs, and they did not take
it upon themselves to do that.
Imam Bukhari himself said: I put into kitab Al Jami' (comprehensive collection; that is, his Sahih)
only what was established as sound and I left out other sound Hadith for fear of prolixity.
Imam Muslim himself wrote in his Sahih Muslim, Book of prayer, Chapter of Tashahhud: I have
not recorded each single report which is authentic me in my book.

So Mr. blunders ! Why You so want to prove that Sahih only exist in only these two books? Imam
Bukhari Himself said I have memorized 1,00,000 authentic narrations and Bukhari & Muslim
altogether only contains about 4000 narrations. where are rest 96,000? You simply want to reject
other SAYINGS OF PROPHET? Mr. Tom !
And yes If You say You only Practice what is in Bukhari and Muslim then you even prove yourself
to be another Donkey moving on the earth's surface !

Imam Ibn e Hajr 'Aqalasani writes in his Nuzhatun Nazar:

‫ ول لو صللم حيلخترلجحه الجشليخاتن‬،‫صجح‬ ‫أصجنحهلم حمجتتفقوصن صعلى حوجو ت‬

‫ب الصعصمتلَ تبحكضلَ صما ص‬
Scholars are unanimous upon the necessity of acting upon all [traditions] that are authentic, even
if the two shaykhs (i.e. Bukhari and Muslim) do not record it.

Now You can wipe your face !

When we speak about acceptable narrations common misunderstanding is "only Sahih is

acceptable" (which is not the case and i will discuss it in coming posts)
First lets discuss its root cause:
The root Cause of this Problem is people have taken this word 'Linguistically' rather than
'Technically'.
Linguistically Sahih means Correct. Technically in Hadith Sciences it Does not mean Correct. But
it has some specific definition.
To understand this idea lets take the example of Work.
Linguistically work is: activity involving mental or physical effort done in order to achieve a result.
But in Physics, a force is said to do work when it acts on a body, and there is a displacement of
the point of application in the direction of the force.
Or in simple words Product of force and displacement. W=Fd
How stupid it would be to apply the linguistic meaning of 'Work Done' in physics or the other way
around. Would you say I do not accept the idea of 'work Done' in physics because it do not
involve any discussion about mental effort? I am sure you are not a Donkey !
Similarly In Hadith sciences, 'Sahih' Have a very different definition than linguistic use. Learn to
differentiate between them and do not let others to confuse you on this issue !

post #1

Ibn e Abbas RA narrated that: PROPHET (Peace Be Upon Him) himself said:
‫رأيت ربي تبارك وتعالى‬
I saw my Lord, (ALLAH) Tabaraka Wa Ta'ala.

Al Musnad-Imam Ahmad Bin Hambal, 386/4, #2634

Post #2
Topic Narration of Ayesha Siddiqah RA:

Narrated by Masruq:
`Aisha RA said, "If anyone tells you that Muhammad (Peace be upon him) has seen his Lord, he
is a liar, for Allah says: 'No vision can grasp Him.' (6.103
(Narrated by Bukhari and Muslim)

By The Grace of Allah we say:

- Narration of Ayesha RA is authentic as per criteria of five conditions.

- Narration of Ibn e Abbas RA is also authentic and all narrators are narrators of Bukhari and
Muslim. And Imam Ahmad Also Accepted that narration as authentic (we will see it in coming
posts)

- Most important point to understand is: When we compare both narrations we see that the stance
of Ayesha RA is her own personal view/ijtihad. Proof of it is she is using Ayah of Quran to explain
her stance where as Ibn e Abbas is narrating directly from PROPHET (Peace Be Upon Him)
without using his opinion. Ibn e Abbas RA also have different interpretation of the same verses
Quoted by Ayesha RA.

- Did she also do ijtihad on other issues like we are claiming here?
Yes, we will see in next post In sha ALLAH which will help us to develop our understanding of the
issue.

Rule: When two authentic reports apparently contradict each other. We Should try to reconcile
them. If not, superiority is sought.

Note: Emotional arguments academically are not acceptable e.g, saying that She is Wife of
PROPHET (Peace Be Upon Him) and She is mother of believers. How can she not know about
it? Why you are rejecting her statement etc are not gona work. May be these arguments work for
a taxi driver who has nothing to do with this subject or we can also reply with: Ibn e Abbas is the
one about whom PROPHET (Peace be Upon Him) said, O Allah! Bestow on him the knowledge
of the Book (Qur'an). Why you are rejecting Ibn e Abbas RA?
And if you think we are disrespecting Mother of Believers RA, then you should wash dishes at
some hotel. That is a better place for you !

Post #3

Topic: Comparison of opinions/Ijtihaad of Sayyidah Ayesha Siddiqah RA with other narrations.

Some good arguments which I was going to post were already posted by brother Omar in
previous post. It saved my time. Thanks to him. I present here a new argument on this issue.

Ibn e Umar RA said: I traveled with the Prophet (Peace Be Upon Him), Abu Bakr RA, Umar RA,
and Uthman RA; they would pray Zuhr and Asr as two Rak'ah and two Rak'ah (because of
journey), not praying before them nor after them. (Bukhari)
But it is reported from Ayesha Siddiqah RA that she didn't use to pray Qasar during journey. Zuhri
said he asked 'Urwa why 'A'isha said prayer in the complete form during journey, and he replied
that she interpreted the matter herself. (Bukhari & Muslim)

Ayesha RA said: Offer prayer in the complete form (during journey). People said: PROPHET
(Peace Be Upon Him) used to offer Two Rak'ah during journey. She replied: He used to be in the
state of war and danger that those who are unbelievers may afflict. Are you also in the same state
of war/danger? (Tabari and Suyuti)

where as Yahya b. Umayya said: I told 'Umar b. al-Khattab that Allah had said:" You may shorten
the prayer only if you fear that those who are unbelievers may afflict you" (Qur'an, iv. 101),
whereas the people are now safe. He replied: I wondered about it in the same way as you wonder
about it, so I asked the Messenger of Allah ( ‫ )ﷺ‬about it and he said: It is an act of charity which
Allah has done to you, so accept His charity. (Muslim)

And Ibn 'Abbas RA reported: Allah has prescribed the prayer by the tongue of your Apostle ( ‫)ﷺ‬
as two rak'ahs for the traveler, four for the resident, and one in danger. (Muslim & Abu Dawud)

By the Grace of ALLAH we Say:

- This clearly proves that she had her own opinions on certain issues as some of the other
learned companions had.
- But preference will be given to the Saying/Sunnah of Prophet (peace be upon him).
- For people of intellect, This example is enough to nullify the bunch of emotional arguments.

- There is no such rule that if some Sahabi/Sahabiyyah is narrating something with his/her own
ijtihad will be accepted without any ifs and buts even if it contradicts the saying of PROPHET
(Peace Be Upon Him)
- Still Do not believe? Read Allama Ibn e Taymiyyah, Majmu Al Fatawa, 97-98/24

In Sha ALLAH, In Next post we will discuss Narration of Ibn e Abbas RA.
Wallahu A'lamu Wa Billahi-t-Taufeeq.

Imam Shafi'i (R) k Nazdeek Safar e Shari'i main namaz Puri parhna aur Qasar karna Dono Jaaiz
hain Laykin Qasar karna Afzal hay.

imam Ahmad (R) Aur Imam Malik (R) k Nazdeek Safae e Shari'i main Qasar karna Mubaah hay.

Imam e Azam Abu Haneefah (R) k Nazdeek Qasar Karna Wajib hay aur is ka Tark Karna Gunah
hay..

Ibn e Umar RA said: I traveled with the Prophet (Peace Be Upon Him), Abu Bakr RA, Umar RA,
and Uthman RA; they would pray Zuhr and Asr as two Rak'ah and two Rak'ah (because of
journey), not praying before them nor after them.

----------------
Sunan Tirmizi , Taqseer fi Safar , # 544
Sahih Ibn Khuzaima , 2/72 # 947
Musnad Bazzar , 12/141 # 5724
Sahih Bukhari ,Kitab al Taqseer # 1102

---------------------------------------------------------
2.

But it is reported from Ayesha Siddiqah RA that she didn't use to pray Qasar during journey. Zuhri
said he asked 'Urwa why 'A'isha said prayer in the complete form during journey, and he replied
that she interpreted the matter herself.

-----------------------------
Sahih Bukhari ,Kitab al Taqseer # 1090
Sahih Muslim ,Kitab al Musafireen wal qasariha # 685
Sunan Nasai ,Kitab ul Salah # 455

------------------------------------------------------------

3.

Ayesha RA said: Offer prayer in the complete form (during journey). People said: PROPHET
(Peace Be Upon Him) used to offer Two Rak'ah during journey. She replied: He used to be in the
state of war and danger that those who are unbelievers may afflict. Are you also in the same state
of war/danger?

---------------------------------
Ibn Jareer Tabari , Tafseer Jaame al Bayan , 9/129 # 10317
Suyuti , Tafseer Durr al Mansoor , 2/656

----------------------------------------------------------------

4.

where as Yahya b. Umayya said: I told 'Umar b. al-Khattab that Allah had said:" You may shorten
the prayer only if you fear that those who are unbelievers may afflict you" (Qur'an, iv. 101),
whereas the people are now safe. He replied: I wondered about it in the same way as you wonder
about it, so I asked the Messenger of Allah ( ‫ )ﷺ‬about it and he said: It is an act of charity which
Allah has done to you, so accept His charity.

----------------------------
Sahih Muslim , Kitab al Musafireen wal qasariha # 686
Sunan Abu Dawud , Kitab Salatul Safar # 1199

------------------------------------------------------------------

5.

And Ibn 'Abbas RA reported: Allah has prescribed the prayer by the tongue of your Apostle ( ‫)ﷺ‬
as two rak'ahs for the traveler, four for the resident, and one in danger.

----------------------
Sahih Muslim , Kitab al Musafireen wal qasariha # 687
Sunan Abu Dawud , Kitab Salatul Safar # 1247
Sunan Nasai , Kitab ul Salah # 456

------------------------------------------------------

Shaykh Wajahat Hussain Al-Hanafi Pehli riwayat ke alfaaz Tirmidhi ke hain right ? correct me if i
m wrong .

Post # 5

Mauqoof Narration of Ibn e Abbas RA:

Ibn e Abbas RA said:
"Prophet (Peace be upon Him) saw his Lord. "
- We Will see different wordings of this report in coming posts.
- With respect to chains, this report is not Solitary (ghareeb) .
List of some of those who heard it directly from Ibn e Abbas.
1. 'Ikramah.
2. 'Ata.
3. Abu 'Aaliyah.
4. Abu Salmah.
5. Shu'bi.
6. Yousuf Bin Mihraan.
7. Ad-Dahaak.
And From Each of them many other narrators took this narration. Therefore, if someone attempts
to attack the authenticity of the saying of Ibn e Abbas RA will never succeed.
- Although Ibn e Abbas RA have reported it directly from the Prophet but if still some people are
overly reluctant to accept the saying of the Prophet then lets discuss it as Ibn e Abbas's own
saying.
Two important rules we should keep in our mind.
Rule 1: When a companion says something which does not concern his independent thought
(ijtihd) will also be considered as marfu‘ (i.e. Prophet's Peace Be Upon him own saying as
mentioned by Imam Ibn e Hajr and many other Hadith masters. Check comments for details)
Rule 2: The one confirming is higher and more acceptable than one negating.
These two rules will help us to develop a deep understanding of this issue. We will proceed
discussion in next post In sha ALLAH.
Wallahu A'lamu Wa Billahi-t-Taufeeq.

Imam Ibn e Hajr R writes in Nuzhatun Nazar:

(it is very important to understand that) when a companion says something which does not
concern his independent thought (ijtihd) and has no reference to an ambiguous word or
commentary of a rare word. [For instance] informing of past events like the beginning of creation
and the occurrences of the [previous] prophets (peace be upon them), or informing of future
events, like the [forthcoming] calamities and events, and the descriptions of the Day of
Judgement. And likewise, [when the Companion gives] information of an act which results in a
specific reward or specific punishment, [this too will also be considered as marfu‘ implicitly].

Ruhan Madni
Exactly Shaykh! It is called "Marfu fi Hukmihi". Future, events, specific praise for someone, or
thawaab of specific things etc. fall into its domain. For example, there is this hadith from a Sahabi
(Sahih) that When you see tunnels being dug into the mountains of Makkah, and the Buildings of
Makkah start reaching upto the mountains of Makkah, know that the shade of the hour
(Qiyaamah) is upon you. (Which is all happening at present! And the Hadith is Sahih). Now this
hadith is not Marfu`, that is the Sahabi didnt narrate it from the Prophet alyhi salam, but such a
thing cant be said by the Sahaabi on his own, through his own Ijtihaad, and the language of the
hadith (which again is an important factor at times to decide whether the hadith could be Marfu
actually or not), is very much Prophet-like. So the Ulema would say "Wa hukmihi Marfu`" . This is
one good example and there are several many.

Post # 6
Mauqoof report of Ibn e Abbas RA:

As we discussed in previous post that two rules are very important to understand this issue. In
this post we will discuss only with respect to the first rule.

Rule 1: When a companion says something which does not concern his independent thought
(ijtihd) will also be considered as marfu‘ (i.e. saying of Prophet Peace be Upon Him)

- We discussed that Sayyidah Ayesha Siddiqah RA had her ijtihad about the issue and as her
proof she used ayah of Quran.

Imam Nawawi said: Ayesha Didn't say that She heard it from the Prophet (Peace be Upon Him)
that "He didn't see his Lord" but what she said was as interpretation of verses of Quran (with her
own understanding as we mentioned).

Imam Nawawi further states: And If a companion say something and other companions oppose it
(with stronger proofs) then the saying of first companion will not remain Hujjah i.e. valid argument.
(Sharah Sahih Muslim by Imam Nawawi)

- On the other side Ibn e Abbas RA didn't use his ijtihad and clear proof of it is he is not using any
ayah to support his view and it is something which he cannot attribute it to Prophet without having
its knowledge from Prophet (Peace Be Upon Him) and such narrations comes under category of
Rule 1.

Imam Nawawi states:

When it is proven from the authentic narrations of Ibn Abbas RA that HE (peace Be Upon Him)
saw his Lord then it something one cannot assume by his own understanding and assumption,
definitely He said this after hearing it from Prophet (Peace be upon him) and it not allowed for
someone to think that Ibn e Abbas said it according to his own assumption and ijtihad.
(Sharah Sahih Muslim-Imam Nawawi)

Summary of this discussion is:

According to First rule even Mauqoof narration of Ibn e Abbas RA goes back to Prophet (Peace
Be Upon Him) and become Marfu' and saying of Prophet (Peace be upon him) is far superior than
saying of Aisha RA as mentioned by Imam Ahmad Bin Hanbal which we discussed in previous
posts. Hence superiority must be given to report of Ibn e Abbas RA.

In Sha ALLAH In next post we will see interpretation of those verses which are quoted by Ayesha
RA.

Wallahu A'lamu Wa Billahi-t-Taufeeq.

Post # 7

Did Prophet Peace Be Upon Him Saw ALLAH?

Topic: Interpretation of verses Quoted by Ayesha Siddiqah RA according to Ibn e Abbas RA.

- What about the interpretation of those verses Quoted by Ayesha RA as proof of her view?
By The grace of Allah We Say: Ibn e Abbas is the one about whom PROPHET (Peace be Upon
Him) said, "O Allah! Bestow on him the knowledge of the Book (Qur'an)" and he interpreted those
verses in a very different way.
Imam Tirmidhi narrates and also declared it Hasan: Ibn Abbas RA said that Muhammad (Peace
Be Upon Him) saw his Lord, (Ikrama) asked (and quoted proof of Ayesha RA that): Hasn’t Allah
said that Eyes cannot “COMPREHEND” him, at this (Ibn Abbas) replied: Strange (Arabic wording
is more strict but we have translated it to Strange) that you have not understood, this is when
Allah shows glimpse of his own Nur (which cannot be comprehended), So Prophet (Peace be
upon him) indeed saw Allah twice.

Another good report will help us to understand the Meaning of "COMPREHEND"

- Ikramah reported that Ibn Abbas RA said: "Muhammad (Peace Be Upon Him) saw his Lord."
Someone asked him Hasn’t Allah said that Eyes cannot “COMPREHEND” him, at this 'Ikramah
replied to the person: Can you see the sky? He replied: Yes I can. Ikramah Said: Can you
"COMPREHEND' it?
(by which he means one can have sight of Allah but cannot comprehend it and it is interpretation
of verse that "Eyes cannot “COMPREHEND” him"
(Tafseer Dur Al Manthur- Imam Suyuti)

- Imam Nawawi states: The Proof which Aisha (ra) took (to reject sight of Allah) i.e. {Eyes cannot
comprehend him} the apparent answer to this will be that there cannot be Idraak (i.e. complete
comprehension, to gather all around, to see all aspects) of Allah, so the Nass (of Quran) does
Nafi of Al-Ihaat but this does not do Nafi of sight without Ihaata (i.e. complete comprehension)

- Moreover it is also supported by the fact that on the day of Judgment Saliheen will have sight of
Allah. If HIS sight is not possible at all then it should be the same on the Day of Judgment but
Imam Bukhari and Muslim narrates:

During the lifetime of the Prophet ( ‫ )ﷺ‬some people said, : O Allah's Messenger ( ‫ !)ﷺ‬Shall we see
our Lord on the Day of Resurrection?" The Prophet ( ‫ )ﷺ‬said, "Yes; do you have any difficulty in
seeing the sun at midday when it is bright and there is no cloud in the sky?" They replied, "No."
He said, "Do you have any difficulty in seeing the moon on a full moon night when it is bright and
there is no cloud in the sky?" They replied, "No." The Prophet ( ‫ )ﷺ‬said, "(Similarly) you will have
no difficulty in seeing Allah on the Day of Resurrection as you have no difficulty in seeing either of
them.

In next post In sha ALLAH We will proceed discussion with rule 2 "The one confirming is higher
and more acceptable than one negating"

Wallahu A'lamu Wa Billahi-t-Taufeeq.

Post # 8

Narration of Ayesha RA and Ibn e Abbas RA.

What we have discussed already is enough for the proof that narration of Ibn e Abbas RA is
preferred over narration of Ayesha RA. But it can also be proven by rule 2 (Which we mentioned)
that "The one confirming is higher and more acceptable than one negating"
To Understand this rule I asked my friend Ruhan Madni about it and he said:

"It is a simple usool that we sometimes use in hadith literature, but is also sometimes misused by
people who have no ground in fiqh and its usool (like al albaani).

This rule that "The one confirming is higher and more acceptable than one negating" is
specifically used in the context of ahadith or incidents where for example a companion says "The
Prophet (Peace Be Upon Him) said 'he will go to jannah' and some other companion says "The
Prophet didn't speak about him".

In this case, the one who says "He said" is above and more acceptable than the one who says
"He didn't", because the latter says this because of his 'Laa 'Ilmi" and lack of knowledge or lack of
presence."
After understanding this rule lets read Imam Nawawi R. Imam Nawaw R states that:

"Ma’mar bin Rashid (rah) said regarding the difference between Aisha (ra) and Ibn Abbas (ra) that
Aisha (ra) was not aware about this (completely) whereas Ibn Abbas (ra) was, So when Ibn
Abbas (ra) is proving it while some others are doing Nafi of it then It is a (Principle) that Masbat
(Proof) takes over Nafi (rejection).

The result of all (proofs which have been shown) is that it is pre dominantly established amongst
many ulama that Prophet (Peace be upon him) saw Allah with his eyes on the night of Ascension
as the hadith from Ibn Abbas (ra) and others have been mentioned before, the proof of which
comes from Prophet (Peace be upon him) hence there should be no doubt about it."

(Sharah Sahih Muslim)

By the grace of Allah Almighty we Say:

By All means, Hadith of Ibn e Abbas RA is preferred over the opinion of Ayesha RA and it is
Madhab of vast Majority of Ummah that Prophet (Peace Be Upon Him) saw Allah.

If someone says saying of Ayesha RA is in Sahih Bukhari that is why it is more preferable than
Hadith of Ibn e Abbas. In Sha ALLAH in next post we will answer this question.

Wallahu A'lamu Wa Billahi-t-Taufeeq.

Ruhan Madni

The Ahlus Sunnah wal Jama`ah in majority has interpreted the hadith of Ayesha radiallahu anha
differently and the aqeedah of the Ahlus Sunnah is that he alyhi salatu was salam travelled in
Mi`raaj for real.
As for then intent of Sayyiduna Ibn Abbas then there are other narrations too that talk of him
saying that the Prophet saw Allah twice, once with his heart and once with his eyes. In another
instance he states that the Prophet alyhi salam saw Him with his heart. The Ulema of ahadith so
as to combine them have sought after "Jama` baynal Hadeethayn", and made a solution by
stating that the Prophet alyhi salatu was salam saw Him with his eyes, as there is nothing
negating that. As for through the heart, then that also happened. Further, Shaykh Wajahat
Hussain Al-Hanafi will go into great detail inshAllah.

Post #9

Saying that Hadith of Sayyidah Ayehsa Siddiqah RA is in Sahih Bukhari that is why preference
should be given to this hadiith. Is it valid argument?

By the grace of Allah Almighty we say:

- If a Hadith is Sahih, it never means it is also practicable. This rule does not exclude even Sahih
Bukhari and such reports can be found in it. None of the five conditions of authentic hadith says
'Sahih is the one which is also practicable".
I am mentioning here only one of those ahadith as example which are in Sahih Bukhari and So
called 'Ahl ul Hadith and holders of Sahih Bukhari' do not act upon it.

- The companions of `Abdullah (bin Mas`ud RA) came to Abu Darda' RA, (and before they arrived
at his home), he looked for them and found them. Then he asked them,: 'Who among you can
recite (Qur'an) as `Abdullah recites it?" They replied, "All of us." He asked, "Who among you
knows it by heart?" They pointed at 'Alqama. Then he asked Alqama. "How did you hear
`Abdullah bin Mas`ud reciting Surat Al-Lail (The Night)?" Alqama recited:

‫صوالجذصكتر صوال حلنصثى‬

'By the male and the female.'
Abu Ad-Darda said, "I testify that I heard me Prophet reciting it likewise, but these people want
me to recite it:--

‫صوصما صخصلصق الجذصكصر صوال حلنصثى‬

'And by Him Who created male and female.'
but by Allah, I will not follow them." (Sahih Bukhari)

I say:
- Today's Standard Qiraat is ‫ صوصما صخصلصق الجذصكصر صوال حلنصثى‬and even those who claim to follow Sahih
Bukhari do not recite according to Hadith of Bukhari.

- Our Shakh, Shaykh Atabek Shukurov has given a detailed lecture on this topic. I am posting his
video in my comment.

https://www.youtube.com/watch?v=o5rgMQ-AwuY

The proof I mentioned is enough for the people of intellect to understand that being in Sahih
Bukhari never means it is also practicable and preferred over other narrations.

In sha ALLAH in next post we will discuss different wordings of narration of Ibn e Abbas RA.

Wallahu A'lamu Wa Billahi-t-Taufeeq.

Post #10

Different texts from Ibn e Abbas RA about Prophet (Peace Be Upon Him) Saw ALLAH.

We get three different texts from Ibn e 'Abbas RA:

1. He said that Prophet (Peace Be Upon Him) saw (Allah) with his heart. (Sahih Muslim)
2. He said that that Prophet (Peace Be Upon Him) saw (Allah) with his eyes. (Suyuti)
3. He said Prophet (Peace Be Upon) saw Allah once with his eyes and once with his heart.
(Tabrani)

By The Grace of Allah Almighty I say:

- When we get different apparently contradicting reports, instead of rejecting one and accepting
other we should try to reconcile them. (Usool ul Hadith 101)

As far as reports of Ibn e Abbas is concerned, Hadith of Tabrani is self explanatory that He (peace
be Upon Him) saw Allah once with his eyes and once with his heart.

And this meaning is more close to verse of Quran:

"(His) heart did not take it contrary to what (his) eyes beheld. Do you argue with him about what
he saw? And assuredly, he saw Him (Allah Unveiled) the second time (again and you argue only
about seeing Him once)."
(an-Najm, 53:11-13)

Now If someone says that seeing him is baatni (spiritual) seeing not in reality.

We say:
- Reports of Ibn e Abbas (RA) we mentioned are already very clear. But lets look at some other
narrations:
"Ibn 'Abbas met Ka'b at Arafat, so he asked him about something and he kept on saying the
Takbir until it reverberated off of the mountains. So Ibn 'Abbas (finally) said: 'We are Banu
Hashim.' So Ka'b said: 'Indeed Allah divided His being seen and His speaking between
Muhammad and Musa. He spoke to Musa two times, and Muhammad saw Him two times.
(Tirmidhi)

- Ibn Abbas (ra) narrates: Are you surprised at friendship of Ibrahim (a.s) [with Allah], The Speech
of Musa (directly with Allah) and Sight of Muhammad (Salallaho alaihi wasalam)? (Nasaai And
Haakim)

I say:
Analyze the narration with open and neutral mind.
- Ibn e Abbas RA is comparing The Speech of Musa (directly with Allah) and Sight of Muhammad
(Salallaho alaihi wasalam).
If Speech of Musa (AS) with Allah was not real and it was all Batni (spiritual) thing then you can
say the same about Sight of Muhammad (SAW).
If Speech of Musa (AS) was real (obviously which was) then Sight of Muhammad (SAW) was also
likewise.

And in my concluding comments I want to quote here Imam Nawawi. He writes in Sharah Sahih
Muslim:

"The result of all (proofs which have been shown) is that it is pre-dominantly established amongst
many ulama that Prophet (Peace be upon him) saw Allah with his eyes on the night of Ascension
as the hadith from Ibn Abbas (ra) and others have been mentioned before, the proof of which
comes from Prophet (Peace be upon him) hence there should be no doubt about it."

So we must be very careful from Bid'ati monkeys qouting bukhari without even knowning its
meaning and context. May Allah protect us all from their innovations. Aameen.

Alhamdolillah We have completed our detail discussion about narration of Ibn e Abbas and
Ayesha RA. All praises belong to Allah Almighty and Salat o Salalm on Prophet (Peace Be Upon
Him)

Wallahu A'lamu Wa Billahi-t-Taufeeq.

===========================================

**Imam Ahmed bin Hambal R.A and his 7 Lakh plus Ahadith**
‫ أخبرنا ابن اليسماك‬:َ‫ أخبرنا هللَ بن محيمد قال‬:َ‫ أنبأنا الحسن بن أحمد الفقيه قال‬:َ‫أخبرنا مح يمد بن أبي منصور قال‬
 ‫ جمعنا أحمد بن حنبلَ أنا وصالح وعبد ا وقرأ علينا المسند وما سمعه منه غيرنا‬:َ‫ح يدثنا حنبلَ بن إسحاق قال‬:َ‫قال‬
‫ فما اختلف المسلمون فيه من حديث‬.‫ هذا كتاب قد جمعته وانتقيته من أكثر من سبع مئأة ألف وخمسين ألئفا‬:‫وقالَ لنا‬
‫رسولَ ا فارجعوا إليه فإن وجدتموه فيه وإل فليس بححيجة‬.
Translation: We cite Muḥammad ibn Abī Manṣūr, who was informed by al-Ḥasan ibn Aḥmad al-
Faqīh, who cites Hilāl ibn Muḥammad, who cites Ibn al-Sammāk, who heard Ḥanbal ibn Isḥāq
report:[Ḥanbal ibn Isḥāq:] Aḥmad ibn Ḥanbal gathered us together—me, Ṣāliḥ, and Abdullah—
and read his MUSNAD to us. We are the only ones to have heard it from him. He told us, “This is
a book I put together by SORTING THROUGH MORE THAN 750,000 reports. Whenever you find
Muslims disagreeing about a Hadith of the Prophet, check to see if the report is in here. If it’s not,
it’s doesn’t count.”
Reference: Manaqib Imam Ahmad bin Hambal by Ibn Jawzi r.a (5AH) chapter 27 page 300

==========================================================

Imam Tirmidhi
Imam Tirmidhi (209 - 279 H)

Imam Tirmidhi was born in the year 209 A.H. during the reign of the Abbasid Khalifa Ma'mun al-
Rashid. The Abbasid Caliphate, despite its brilliant contributions to Islam, brought along with it
many thorny problems. Greek Philosophy had a free flow into the Islamic world. This was fully
sanctioned by the government until eventually it declared the Mu'tazila school of thought as the
state religion. Anyone who opposed the Mu'tazila school of thought would be opposing the state.
With the influence of Greek philosophy infiltrating within the people, many Muslims began
attempting to reconcile between reason and revelation. As a result they deviated themselves and
misled many innocent weak Muslims away from Allah and His Prophet (s). Many scholars of
Islam had come to the fore in order to defend the Shari`ah. Forgeries and interpolations in Hadith
by rulers who wished to fulfil their personal motives was common. In the first century `Umar bin
Abdul `Aziz (r) initiated a movement for the compilation of the holy hadith of the the Prophet (s) as
there was a fear of it being lost. Eventually this gigantic task was undertaken by six towering
scholars of Islam. One of them was Imam Abu `Isa Muhammed ibn `Isa Tirmidhi
Having grown up in an environment of learning, together with possessing many great qualities
naturally drove Imam Tirmidhi to dedicate his life totally towards the field of Hadith. He obtained
his basic knowledge at home and later travelled to far off lands in search of this great science. He
studied Hadith under great personalities such as Imam Bukhari, Imam Muslim and Imam Abu
Dawud. In some narrations Imam Bukhari and Imam Muslim are his students as well.
Once Imam Bukhari mentioned to him "I have benefited more from you than you have benefitted
from me." Musa ibn `Alaq once said: "When Imam Bukhari passed away, he left no one in
Khurasan who compared with Abu `Isa Tirmidhi in knowledge, memory, piety and abstinence."
According to `Abdullah ibn Muhammed Al-Ansari, Imam Tirmidhi's Al-Jami` is more beneficial than
the works of Bukhari and Muslim since their compilations can only be understood by a very deep
sighted scholar whereas Al-Jami` can be understood by both the scholar and the layman.
Imam Tirmidhi said that he compiled this book and presented it to the learned of Hijaz, Iraq and
Khurasan and they were pleased with it. Who ever has this book in his home, it is as though he
has the Prophet (s) speaking to him there.
His remarkable memory:
Imam Tirmidhi had an exceptionally remarkable memory. If he heard something once he never
forgot it. Once on his way to Makkah, Imam Tirmidhi met a scholar of hadith (muhaddith) from
whom he had previously copied two chapters of hadith. Thinking that he had the notes with him
he asked the scholar if he would allow him to read out these two chapters so that he could correct
any errors. After realizing that he did not have those notes with him he took a blank piece of
paper and read out the entire two parts from memory. When the muhaddith realized what he was
doing he rebuked Imam Tirmidhi saying: "Have you no shame, why are you wasting my time."
Imam Tirmidhi assured him that he had committed all the ahadith to memory. The scholar was not
convinced, even though Imam Tirmidhi had recited all the hadith from memory. Imam Tirmidhi
requested him to recite to him some other hadith. The scholar recited forty ahadith which Imam
Tirmidhi thenrepeated without making a single error, thus showing his remarkable power of
committing hadith to memory.
Another incident has been recorded by Hakim ul-Ummat in his Al-Misk-us-Zaki, depicting the
profound memory of Imam Tirmidhi. He writes:
Imam Tirmidhi had lost his sight towards the latter portion of his life. Once whilst on a journey, at a
certain point he bowed his head. When asked as to why he did this, he replied: "Is there not a
tree here whose branches hang over in such a manner that it harms those who are passing by."
They answered in the negative. He was quite shocked when he heard this as he distinctly
remembered there being a tree and was worried as to whether his memory was failing him or not.
He stopped the caravan immediately and asked his companions to enquire from the locals
whether a tree had existed there or not. "If it is established that no tree existed then I will stop
narrating the Hadith of the Prophet (s) due to my weak memory." On inquiry it was shown to them
that a tree had previously existed over there but due to it being a hindrance to travelers it was
removed.
Imam Tirmidhi had a large number of students from all over the world. The most famous amongst
them were Haysam ibn Kulaib, Abul Abbaas and Muhammed ibn Ahmed Shah Abdul `Aziz
describes Imam Tirmidhi in the following words: "His memory was unique and his piety and fear of
Allah ta'la was of a very high caliber. He would cry so much out of the fear of Allah, that towards
the end of his life he lost his sight."
According to Ibn Taymiyya and Shah Waliullah, Imam Timidhi was an independent Jurist
(Mujtahid). Moulana Anwar Shah Kashmiri is of the opinion that he was a Shafi`i.
In the year 279 A.H. in a village called Bawag at the age of 70 , Imam Tirmidhi left this temporary
abode for the everlasting life of the hereafter. May Allah swt fill his grave with light. The enormity
of his sacrifices and the extent to which he served the religion can never be fully comprehended.
Many books of hadith were compiled before Imam Tirmidhi decided to compile his Al-Jami`.
Dawud Tayalisi and Ahmed ibn Hanbal had compiled books consisting of both authentic and weak
hadith. Later Imam Bukhari compiled his Sahih and omitted all weak narrations from it. His main
objective was to derive masa'il / laws from the relevant hadith. Later Imam Muslim compiled his
book with a primary focus on the isnad (different chain of narrators). Imam Nasa'i's aim was to
mention the discrepancies of the hadith whilst Abu Dawud prepared a book which became the
basis for the fuqaha. Imam Tirmidhi had combined the styles of Bukhari, Muslim, Abu Dawud and
Nasa'i by mentioning the discrepancies regarding the narrators and also making his compilation a
basis for the jurists.
The Special characteristics of al-Jami` ut-Tirmidhi
1. It is a Sunan and a Jami`.
2. Only 83 hadith are repeated.
3. Imam Tirmidhi omits the major portion of the hadith and only mentions that part which is
relevant to the heading. (title)
4. After mentioning a hadith he classifies it narration (whether it is authentic or weak, etc.)
5. He specifies the narrators names, e.g. if the narrators kunya (honorific name) was mentioned,
he would then mention his proper name and vice versa.
6. One hadith in Tirmidhi is a thulaathiyaat i.e. the transmitters of the hadith betwen Imam
Tirmidhi and the Prophet (s) are only three.
7. Every hadith in Tirmidhi al-Jami` is "ma'mul bihi" (practised upon by the jurists.)
8. He explains the different madhahib together with their proofs.
9. He gives an explanation to all difficult ahadith.
10. His book has been set out in an excellent sequence, hence to look for a hadith is very easy.
11. There is no fabricated hadith in the entire book.
The conditions of Imam Tirmidhi in the selection of hadith
According to the commentators of Al-Jami Imam Tirmidhi maintained the following conditions
throughout the compilation of his book.
1. He never narrated hadith from those who fabricated hadith. 2. Allama Tahir Muqaddisi
mentions that al-Jami` ut-Tirmidhicontains four types of hadith:
[1] Those ahadith that conform with the conditions of Bukhari and Muslim.
[2] Those ahadith that conform with the conditions of Abu Dawud and Nasa'i.
[3] Those ahadith that have certain discrepancies either in the sanad or matan.
[4] Those weak hadith that some fuqaha have relied on.
3. Imam Tirmidhi accepts a hadith which is narrated with the word "a'n" provided both the
narrators are contemporaries. 4. After mentioning a weak hadith, he explains the state of its
weakness. 5. A mursal hadith is accepted by Imam Tirmidhi when it is supported by a chain of
narrators which is not broken.
The status of al-Jami` ut-Tirmidhi among the six authentic books of hadith. al-Jami` ut-Tirmidhi
has been categorized as fifth amongst the six most authentic books of hadith. According to the
most preferred opinion, Bukhari enjoys the highest status, followed by Muslim, Abu Dawood,
Nasai, Tirmidhi and Ibn Majah respectively. Haji Khalifa in al-Kashf al-Dhunoon has categorised
Tirmidhi in third position. Al-Dhahabi has written that Tirmidhi in actual fact should be holding the
third position, but due to him bringing weak narrators like Kalbi and Masloob its status has
dropped. However, looking at the manner in which he set out his book it seems that Haji Khalifa's
opinion is best.
Some of the commentaries of Tirmidhi
{1.} 'A'ridat-ul-Ahwazi
An Arabic compilation of Qadi Abu Bakr ibn `Arabi (r) in 7 volumes.
{2} Qut-ul Mughtazi
Compiled by Jalal ad-Din Suyuti (r).
{3} Tuhfat-ul Ahwadhi
Written by Sheikh Abdur Rahmaan Mubaarakpuri in 10 volumes. He is very critical against the
Ahnaaf.

The Terminology of Imam Tirmidhi

The classification of hadith was firmly established by Ali ibn Madini (r) and later by his student
Imam Bukhari (r). However Imam Tirmidhi was the first Imam to base his book on these
classifications.
Imam Tirmidhi classifies most of the Ahadith and mentions its reliability. Altogether Imam Tirmidhi
uses nine different terms.
1.) sahih: That hadith wherein each reporter must be trustworthy, he must have the power of
retention and the sanad of the hadith must go back to Nabi (sallallahu alyhi wasallam) without any
interruption, it must agree with those of other reliable reporters and there should be no hidden
defect in the matan or the sanad. N.B. Imam Tirmidhi does not consider it a prerequisite that a
sahih Hadith must have several chains of narrators.
2.) hasan: That hadith which does not contain a reporter accused of lying, it is not shaaz and the
hadith has been reported through more than one sanad.
3.) da`eef: Such a hadith wherein the narrators are not trustworthy, or they don't posses the ability
of retaining, or there is a break in the chain of narrators, or the hadith is shaaz or mu'alall.
4.) gharib: According to Imam Tirmidhi a hadith is classified gharib for one of the following
reasons..
(a) it is narrated from one chain only.
(b) there is some addition in the text.
(c) it is narrated through various chains of transmitters but having within one of its chains an
addition in the sanad.
5.) hasan gharib: These two can be combined. i.e. hasan refers to the uprighteousness of the
narrators whilst gharib implies that he is alone in transmitting the hadith.
6.) sahih gharib: This term implies that the hadith is authentic but there is only one sanad.
7.) hasan sahih gharib: This hadith is hasan since it has several chains of transmitters, it is sahih
as the chains are all authentic and it is gharib in the words that Imam Tirmidhi narrated.
8.) hasan sahih: This term has caused much confusion amongst the Muhadditheen since hasan
is lower in rank than sahih. While sahih indicates to the excellent retention power of a narrator,
hasan indicates to a deficiency in this regard hence it seems that both are opposites and is not
possible to reconcile. The mutaqaddimeen have given many explanations to this :
[1] Ibn Hajar (r) has mentioned that the word "aw" is omitted hence the hadith will be either hasan
or sahih. [2] Ibn Salah is of the opinion that when a hadith is reported with two sanads, one
should be considered as hasan and the other as sahih. [3] Ibn Kathir says that Imam Tirmidhi has
made up a new term which implies the hadith to be higher than hasan but lower than sahih. [4]
Ibn Daqiq ul `Eid is of this opinion that sahih and hasan are not opposites. Rather they belong to
the same category. However hasan will be considered as inferior to sahih hence they both can be
combined. This opinion has been given most preference by the Muhadditheen.
CONCLUSION
By the third century A.H. a number of collections on hadith were compiled. Imam Tirmidhi was
one of those scholars who contributed greatly towards this field of hadith. In this modern age the
world at large is deeply indebted to Imam Tirmidhi for his compilation of hadith. May Allah swt
make it possible for all of us to benefit tremendously from this priceless collection of hadith.

=======================================================

1. What is Hadith a Sahih?

Ans: Wo Hadith jo in 5 Conditions ko Pura karti ho usko Sahih Kaha jata hay
1. Sanad main koi Breakage nahi hona chahiay.
2. Sary Raawi Aadil hony chahiay.
3. Rawiun ka Haafza Qawi hona chahiay.
4. Hadith ko Shaaz nahi hona chahiay yani same narrators ki Ahadith ko contradict nahi karna
chahiay.
5. us main koi Hidden Defect nahi hona chahiay.
----------------------
Yeh jo 5 Sharaait hain in main say shuru ki 3 ka Talluq Hadith ki Sanad k sath hay..

4th ka Talluq Sanad aur Text Dono k sath ho skta hay.

Aur 5th ka Talluq bi Sanad aur Text dono k sath ho skta hay...

But Mostly Shuru ki 3 Conditions ko Satisfy Karny Wali Hadith Sahih kehlaati hay... Q k wo Sabit
ho jati hay....

2. Usul ul Hadith aur Aam Zuban main "Sahih" ka Matlab Different hay...
Sahih Say Murad Urdu Wala Sahih ya Ghalat nahi hota.. Balky yeh Usul ul Hadith ki ek technical
Term hay ...
Is liay Hadith Apni Sanad k Itbaar say 3 Darjy ki hoti hay..
1. Sahih.
2. Hasan.
3. Daif (Weak) Jab k Weak narration bhi hadith hi hoti hay.. koi Ghari hui cheez nahi hoti...

Jab k jo Fabricated Narrations hoti hain unko Usul ul Hadith main Daif nahi Balky MAUDU
(FABRICATED/Fake) Kaha jata hay...

So Nateeja yeh Nikla k Jab Hum kehty hain k Hadith Sahih nahi hay..
To Wo Hasan bhi ho skti hay .. aur Weak bhi ho skti hay !!
Iska Hargiz matlab yeh nahi hota k Siray say wo Hadith hi nahi......

Ab Rahi baat..
Kya Sia Sittah Ki saari hadeesay sahi hai?

Answer is.. Technically No !

Aur Sahih na hony ka Matlab yeh nahi k Beech main kuch Ghalat Ahaidth hain.. nahi hargiz asa
nahi hay !
Balky Is Main Hasan Ahadith bhi bht hain..
Sahih Muslim aur Bukhari ko Nikal kar.. !
Jami Tirmidhi main bhi Baaz Ahadith weak hain (magar Fabricated Hadith koi nahi hay)
Yehi Haal Sunan Abu Dawud ka hay aur Sunan Nasaai ka hay...

Han magar Sunan Ibn e Majah main koi 20 k Qareeb Aysi Ahadith hain jin main weakness kafi
sakht hay..... !!

So Sihah Sitta jo Word hay Main Is Word ko nahi manta !

Awaam main bas Baat phyli hui hy to chalta hay !

Jab k Sunan Ibn e Majah say zyada Qawi kitab Muwatta Imam Maalik hay..

Phir Musnad Ahmad Bin Hambal jo k kam o baish 25,000 Ahadith ka Zakheera hay.. us main ek
Hadith bhi Fabricated nahi hay !
majority Sahih Ya hasan hain au baazon main thori si weakness hay but still wo Hadith hi hain !

So..
Akhir main is baat k Akhir main bht khas baat Samjh lain...

Sehat ka Hukam Kitab dykh kar nahi ata.. k Fulan kitab main hy to Sahih hogi.. Balky sehat ka
Hukam Hadith ki Sanad dykh kar ata hay..
Ab wo Hadith Chahy sihah Sitta main ho ya na ho !

Sihah Sitta main repetition nikal dain to Kul Ahadith ki Tadaad 12,000-14,000 Tak Hay....
Jab k Is Waqt kam o Baish 2 3 Lakh Ahadith ka Zakheera hamary pas Maujood hay !!
Jo Dusri Kutub ma hain !

Like Musnad Ahmad, Musnad Ishaaq Bin Rahwiyyah, Musannaf Ibn e Abi Shaibah, Musannaf
Abdul Razzaq, Jami Ma'mar Bin Rashid, Sunan Nasaai Al Kubra, Mustadrak Imam Haakim,
Sunan Imam Darmi, Sunan Imam Dar Al Qutuni, Bayhaqi ki Sunans, aur Tabraani ki Majam AL
Kabeer, Majam Al Ausath, Majam As Sagheer, wagyra wagyra !

So Yeh nahi kehna chahiay k Sihah Sitta main ho to tab hi Maanun ga.. ya k Sihah Sitta say
Dikhai Tab maanon ga..
Aysi Baat kisi bhi Muhaddith nain nahi ki.. aur na hi karny ka Jawaaz hay !

Ab Aham baat..
agar koi sia sittah ki kissi hadith ka inkar karay ga, kya woh kafir ho jaata hai??

Answer is It Depends:
Baaz Mutwatir Ahadith ko Na Manny wala Kafir ho jata hay.
maslan 5 Namazon k farz hony Par Ahadith.. jo in 5 ki Farziyyat ka Inkar kary wo Kafir hay...

Baaz Ahadith k Inkar say Kafir to nahi hota.. Balky Bid'ati ho jata hay aur Wo Bid'at kufr tak usko
lay jati hay Magar wo khud Kafir nahi hota..
maslan Shafa'at ka Inkar karny wala.. Khooz e Kausar ka Inkar karny wala...

Baaz Ahadith ka Inkar karny say na kafir hota hay na hi Kufr lazim ata hay.. Balky Unko Gumrah..
Aur Bid'ati kaha jaay ga..
maslan..
Maula Ali ki Wilayat ka Inkar karny wala... jo k Wazeh Ahadith main hay... Waseela ka Inkar karny
wala.. etc

Baaz Ahadith aysi Hain Jinka Inkar is Waja say ho k Fiqh k Baab main Dusri Ahadith maujood
hain to us par amal hay to us say Gumrahi bhi lazim nahi aati..
Maslan Jo Raful yadain karta hy usy Gumrah nahi kahain gay.. Jo nahi karta usy bhi nahi kahain
gay q k is par Ahadith dono ki Maujood hain...

Aur Baaz Aysi Ahadith hoti hain jin ko WEAK AHadith Kaha ata hay..us par Amal Karna Mustahab
hota hay... Inkar karny wala Kafir nahi hota... Na hi Gumrah hota hay.. Magar yeh Janty huay k
Hadith e Daif par Amal karna mustahab hay.. phir bhi inkar kar day k nahi main nahi manta.. to
yeh Mustahab amal chorny jysa hay... aur Mery Nazdeek Gunah e Sageera hay...

Wazeh Rahy.. Mustahab Amal chorny ki waja say Gunah e Sagheera ka hukm nahi laga raha...
Balky Hadith ko Janty huay Baghair kisi Sanad ki Tahqeeq k us ko tark karny par yeh hukm laga
rha hun...

==============================================================

koi bhi aysi Hadith jo Mustadrak Imam Haakim aur Musnad Ahmad Bin Hambal in dono books
main ho...Wo bht khas hoti hay...
Its hard to explain k kis tara ki khas hoti hay !!
magar usually Aqaid k lihaz say bht khas hoti hay !
Aur sehat k itbar say bhi !

Maslan
1. ek yeh hadith jo is post main hay..
2. Hazrat Ayyub Ansari R.A AAP SAW ki qabr e Anwar k sath bythy huay ro rahy thy.
3. Hazrat Ali hamesha 2 Qurbaniyan karty thy ek apni taraf say ek AAP SAW ki taraf say..

===============================================

by Shaykh Atabek

Meet another Sun that risen from Samarkand!

Imam Darimi, Abu Muhammad Abdullah bin Abdurrahman bin Fadl bin Bahram Samarkandi 181-
255 Hijri, 797-868 AD.
He is the teacher of Imam Muslim, Imam Termidhi, Imam Abu Dawud, Imam Abu Zur'a and many
others...
He is one of the hugest Scholars of Hadeeth, Author of Tafseer al-Quran, Sunan Darimi, Musnad
Darimi, Al-Jame' al-Saheeh.
His collection of Hadeeth Sunan Darimi considered to be one of the Six book of Hadeeth
accordingly to some of the scholars. The reason is, it has more Hadeeths with Three narrators in
the chain than Saheeh Bukhari has...

=============================================

By Mohsin Syed

Uloom-e-Hadith (Science of Hadith)

Whenever any Imam or Muhaddith comments about the strength or weakness of a hadith, it is the
isnad (Chain of narrators) which is referred to and not the matn (Actual text). The ruling regarding
the actual text is different to that of the chain of narrators, because there are separate Usul-e-
hadith (Principles of hadith), which govern them.
History of Hadith:
For the period up until the assassination of the third Caliph Uthman ibn Affan (Radi Allah Anhu)
there was only one element of hadith which was the matn (Actual text). After the first fitna
(Corruption in society) people began to question the route from which the ahadith came from.
This created a new branch of Uloom-e-hadith (Science of hadith) which is called the sanad or
isnad (Chain of narrators) for plural.
Muhammad ibn Sireen (Radi Allah Anhu) (d. 110/728Hijra) stated: "[The traditionalists] were not
used to inquiring after the isnad, but when the fitna occurred they said: Name us your informants.
Thus if these were Ahl al-Sunnah their traditions were accepted, but if they were Ahl al-Bid'ah,
their traditions were not accepted." (Reported by Imam Muslim in the introduction to his Sahih;
vol. 1, pg. 8.)
The fitna referred to is the conflicting ideologies of the Khawarij (or Kharijites) and Rafzi (extreme
Shias) that emerged after the time of the third Khalifa's (Caliph Uthman ibn Affan (Radi Allah
Anhu) ) assassination and the social unrest of the Khawarij in opposition to the succeeding rulers,
Hadhrat Ali (Radi Allah Anhu) and Hadhrat Amir Muawiyah (Radi Allah Anhu).
(This is the explanation provided by al-Qurtubi in al-Mufhim, vol. 1, pgs. 122-3 as quoted in
Qurrah Ayn Al-Muhtaj, vol. 2, pg 58.)

Two parts of Hadith:

,
1) Matn

With regards to the actual text of a hadith the Imam/Muhaddith refers to the overruling book of the
Holy Qur'an and the Shari`ah. If the hadith matches the rulings of the Qur'an and Shari`ah then
the matn (Actual text) will be regarded as Sahih (authentic). Conversely if it is against the Qur'an
and Shari`ah then it will be classified as maudhu (Fabrication) and will not even be regarded as a
hadith and be rejected.

2) Isnad

As I have stated above the branch of Ilm-e-isnad (Science of narrators) came into existence after
the first fitna in the 7th century CE and became a very important part of the religion.

Abdullah ibn al-Mubarak said:

"The isnad is from the religion; were it not for the isnad anyone could say anything they wanted."
(Reported by Imam Muslim in the introduction to his Sahih; vol. 1, pg. 9, Dar Taibah)

Those who were not required to give a sanad were the Companions of the Holy Prophet
(SalAllaho Alahi WaAlehi Wasalam). This is due to the Companions all being considered upright,
trustworthy transmitters of hadith such that a mursal hadith (meaning hurried e.g., when a
successor to the Companions (A tabi'i) says, "The Prophet said ...") narrated by a Companion is
acceptable, as the elided narrator, being a Companion, is known to be acceptable. Al-Khateeb al-
Bagdadi, stating likewise, cited various evidences for this, from them, the Quranic verse, "And
you were the best nation brought about to mankind." (Al-Kifayah; pg. 46, Dar al-Kutub al-Ilmiyyah;
from the Indian print with Mualami's verification. The verse mentioned is verse 110 of Surah Aal
Imran; the translation of 'ummah' is based upon Hafiz Ibn Kathir's interpretation of the verse.)

Along with the introduction of Ilm-e-isnad (Science of narrators) there was a need for Ilm ar-Rijal
(Science of People). This was a recording of accurate accounts of people's lives (Biographies). It
began with the life of the Holy Prophet (SalAllaho Alahi WaAlehi Wasalam). It also included
people of Riwaya (from the Arabic word "Rawa", meaning "to relate"), who related the ahadith of
the Holy Prophet (SalAllaho Alahi WaAlehi Wasalam). Some books of Ilm ar-Rijal include:
• The Great History (Al-Tarikh al-Kabir) by the 9th century scholar Yahya ibn Ma'in.
• The Comprehensive Compilation of the Names of the Prophet (SalAllaho Alahi WaAlehi
Wasalam's) Companions by 10th century scholar Ibn Abd-al-Barr who listed every person who
met Muhammad (SalAllaho Alahi WaAlehi Wasalam), even once in their life, including as an
infant.
• Finding the Truth in Judging the Companinons (Al-Isaba fi tamyiz al-Sahaba) written by Ibn
Hajar Asqalani
• History of Damascus (Tarikh Dimashq) is a book by Islamic scholar Ibn Asakir. It covers the life
of every important man and woman who visited Damascus.
• Al-Kamal fi ma`rifat al-rijal is a multi-volume collection of biographies by the 12th century Islamic
scholar Abd al-Ghani Abd al-Wahid al-Maqdisi. Yusuf ibn Abd al-Rahman al-Mizzi compiled,
edited and abridged this work naming it, Tahdhib al-Kamal fi asma' al-rijal . Further, one of al-
Mizzi's gifted pupils, Al-Dhahabi, summarized his teacher's work and produced an abridgement
called Tadhhib al-Tahdhib . A similar effort to the work of al-Mizzi was made by Ibn Hajar Asqalani,
who prepared a lengthy but abridged version, with about one-third of the original omitted, also
entitled Tahdhib al-Tahdhib .

As you can see from this Ilm ar-Rijal (Science of People) became a very important part of Uloom-
e-hadith (Science of hadith). All the narrators and compiler's of ahadith used Ilm ar-Rijal to
classify the ahadith.

Mustalah al-Hadith (Classification of Hadith)

One of the earliest writings to attempt to cover mustalah (Classification) comprehensively, using
standard (i.e. generally-accepted) terminology, was the work by al-Ramahurmuzi (d. 360H). The
next major contribution was Ma'rifah 'Ulum al-Hadith by Imam al-Hakim (d. 405H), which covered
fifty classifications of hadith, but still left some points untouched; Abu Nu'aim al-Isbahani (d.
430H) completed some of the missing parts to this work. After that came Al-Kifayah fi 'Ilm al-
Riwayah of al-Khatib al-Baghdadi (d. 463H) and another work on the manner of teaching and
studying hadith; later scholars were considered to be greatly indebted to al-Khatib's work.

After further contributions by Qadi 'Iyad al-Yahsubi (d. 544H) and Abu Hafs al-Mayanji (d.580H)
among others, came the work which, although modest in size, was so comprehensive in its
excellent treatment of the subject that it came to be the standard reference for thousands of
scholars and students of hadith to come, over many centuries until the present day: 'Ulum al-
Hadith of Abu 'Amr 'Uthman Ibn al-Salah (d. 643H), commonly known as Muqaddimah Ibn al-
Salah, compiled while he taught in the Dar al-Hadith (School for teaching hadith) of several cities
in Syria. Some of the numerous later works based on that of Ibn al-Salah are:

An abridgement of Muqaddimah, Al-Irshad by al- Nawawi (d. 676H), which he later summarised in
his Taqrib; al-Suyuti (d. 911H) compiled a valuable commentary on the latter entitled Tadrib al-
Rawi. Ikhtisar 'Ulum al-Hadith of Ibn Kathir (d. 774H), Al-Khulasah of al-Tibi (d. 743H), Al-Minhal
of Badr al-Din b. Jama'ah (d. 733H), Al-Muqni' of Ibn al-Mulaqqin (d. 802H) and Mahasin al-Istilah
of al-Balqini (d. 805H), all of which are abridgements of Muqaddimah Ibn al- Salah. Al-Nukat of al-
Zarkashi (d. 794H), Al-Taqyid wa 'l-Idah of al-'Iraqi (d. 806H) and Al-Nukat of Ibn Hajar
al-'Asqalani (d. 852H), all of which are further notes on the points made by Ibn al-Salah.

During the classification of Ahadith the great Imam's asked about the narrators, with some
questions being:

• Are these individuals reliable reporters?

• Could these individuals have met, given where they were in time and space?

• Is there any record of their meeting or collaborating or having any common interests?

• Are the individuals of sound morals and not motivated by politics, local tradition, ideology,
money or factional concerns of sects?

At the same time they would ask about the authenticity such questions as:

• Is the reported tradition logically consistent? Is it actually rational?

• Does it linguistically reflect the words of Muhammad (SalAllaho Alahi WaAlehi Wasalam), in his
vocabulary?

• Is the vocabulary consistent with Classical Arabic?

• Does the vocabulary include terms used by clergy but never by Muhammad (SalAllaho Alahi
WaAlehi Wasalam) himself (for example, the word Sunnah)?

• Does the reported tradition agree with the Qur`an?

• Is it the kind of matter or thing which we can reasonably believe Muhammad (SalAllaho Alahi
WaAlehi Wasalam) to have said?

Technical terms:.

Marfu: A hadith, whose sanad leads to the Holy Prophet (SalAllaho Alahi WaAlehi Wasalam). .

Mawquf: A hadith, whose sanad ends with a Sahabi (Radi Allah Anhu). .

Qudsi: A hadith, whose sanad leads to the Holy Prophet (SalAllaho Alahi WaAlehi Wasalam) and
the Prophet (SalAllaho Alahi WaAlehi Wasalam), is reporting it from Allah (Subhanuwatala). .

Musnad: (Supported) The Scholar of hadith, Muhammad ibn Abdullah al-Hakim, defines a
musnad (supported) hadith as:

"A hadith which a traditionalist reports from his shaykh (i.e. teacher of hadith) from whom he is
known to have heard (i.e. studied) at a time of life suitable for learning, and similarly in turn for
each shaykh (i.e. teacher of hadith) until the isnad (i.e. chain of narrators) reaches a well known
Sahaba, who in turn reports from the Prophet Muhammad (SalAllaho Alahi WaAlehi Wasalam)."

As such, a musnad hadith is one where each narrator of a hadith reports from someone he is
known to have studied hadith from. This will continue until it includes a Sahaba who in turn
reports it directly from the Holy Prophet Muhammad (SalAllaho Alahi WaAlehi Wasalam). .

Muttasil: (Uninterrupted) It means that the hadith has an uninterrupted isnad. Not only does it
mean that the transmitters need to have lived at the same date, it must be know that they have
met each other. .

Mursal: (Hurried) If the Sahaba link between a Successor (tabi'i) and the Holy Prophet
Muhammad (SalAllaho Alahi WaAlehi Wasalam) is missing; the hadith is mursal (hurried), e.g.,
when a Successor says, "The Prophet said ..." without mentioning the Sahabi's name.

Ahaad: (Singles) This means that the narration has been transmitted by only one narrator at
some point in the chain. Therefore such ahadith are not as authoritative as the mutawatir ones
which have multiple narrators at each chain in the narration, and therefore multiple chains of
narrators, but are still thought to be acceptable. Some Muslim Scholars have argued that many
ahaad hadith are in fact are mutawatir (Significant) in meaning and are sufficient for use in Islamic
doctrine and jurisprudence, although others have argued that acceptance relies on the fulfillment
of certain pre-conditions related to the narration.
,
Shadhdh: (Irregular) According to al-Shafi'i, a Shadhdh hadith is one which is reported by a
trustworthy person but goes against the narration of a person more reliable than him. It does not
include a hadith which is unique in its contents and is not narrated by someone else.
,
Munqati: (Broken) If an isnad lacks the Sahaba link, it is called a mursal (Hurried). However, if it is
broken somewhere else, it is called munqati. A hadith that seems to be muttasil (Uninterrupted),
but one of the reporters is known to have never heard ahadith from his immediate authority, even
though they lived at the same time, the isnad is munqati

Categories of Ahadith:

Among the early Scholars, mostly of the first two centuries, ahadith were classified into two
categories Sahih (authentic) and da`if (Weak). At-Tirmidhi the author of "Sunan at-Tirmidhi" was
to be the first to distinguish hasan (Good) from da`if (Weak). This is why earlier Scholar's and
jurists such as Ahmad bin Hanbal, who seemed to argue on the basis of da`if ahadith sometimes,
were in fact basing their argument on the ahadith which were later to be known as hasan, (al-
Dhahabi, p. 27.). The categories of hadith known today are Mutawatir (Consecutive), Sahih
(Authentic), Hasan (Sound, Good) and da'if (Weak), which are used by all the Scholar's and
Imam's of hadith. As well as these there are subcategories which exist within these categories.

Any affirmation takes precedence upon negation (in matters of reportage), according to Ibn Ĥajar
al-Haytami, Fatāwā al-Ĥadīthiyyah, pg.129. From this we can see that if there are two ahadith of
the same classification but one opposing an action and one confirming it is the one confirming the
action which will take precedence.
,
Mutawatir: A hadith is said to be Mutawatir if it was reported by a significant, though unspecified,
number of narrators at each level in the chain of narration, thus reaching the succeeding
generation through multiple chains of narration leading back to its source. This provides
confirmation that the hadith is authentically attributed to its source at a level above reasonable
doubt. This is due to its being beyond historical possibility that narrators could have conspired to
forge a narration.
,
Sahih: Ibn al-Salah, in his Muqaddimah, defines a Sahih hadith precisely by saying:

A Sahih hadith is the one which has a continuous isnad, made up of reporters of trustworthy
memory from similar authorities, and which is found to be free from any irregularities (i.e. in the
text) or defects (i.e. in the isnad)."
,
Hasan: Ibn al-Salah classifies hasan into two categories:

1. One with an isnad containing a reporter who is mastur ("screened", i.e. no prominent person
reported from him) but is not totally careless in his reporting, provided that a similar text is
reported through another isnad as well;

2. One with an isnad containing a reporter who is known to be truthful and reliable, but is a
degree less in his preservation/memory of hadith in comparison to the reporters of Sahih ahadith.
In both categories, Ibn al-Salah requires that the hadith be free of any Shadhdh (irregularities).
(an-Nawawi, Muqaddimah, p. 43.)According to at-Tirmidhi and Ibn al-Salah, several da'if (weak)
ahadith may mutually support each other to the level of hasan (good).
,

Da'if: A hadith which fails to reach the status of hasan is da'if. Usually, the weakness is one of
discontinuity in the isnad, in which case the hadith could be mursal or munqati, according to the
precise nature of the discontinuity, or one of a reporter having a disparaged character, such as
due to his telling lies, excessive mistakes, opposition to the narration of more reliable sources, or
ambiguity surrounding his person. It is in other words a hadith that has weakness in its chain of
narrators; however the actual text maybe regarded similar to a sahih hadith.

It should be remembered that the category of da'if is regarded as a hadith of the Holy Prophet
(SalAllaho Alahi WaAlehi Wasalam), however a sanad or matn classified as maudhu (fabricated)
is not a hadith at all but a fabrication. It should be noted that some uneducated people make the
statement that a hadith is da'if, hence it is a fabrication. These people should refrain from
spreading "fabrications" themselves. There is a distinction between da'if (weak) and maudhu
(fabrication), da'if is a hadith with a weak chain of narrators; on the other hand maudhu is not
even considered a hadith but is totally made up. Consequently people should refrain from making
such ill-informed statements.Rulings on Da'if Ahadith:

There are 3 stances upon the matter of accepting or rejecting da'if (weak) ahadith:

1. The weakest position concerning da'if ahadith is that it should be rejected outright and not
acted upon either in Ahqam (Rules), Amal (Actions) or Fazail (Benefits).

The reason this is the weakest position is that no great Imam, Muhaddith or Scholar has held this
view. The followers of this attitude present an example that Imam Bukhari and Muslim did not
include da'if ahadith in their Sahih Bukhari and Sahih Muslim; hence they must not have accepted
da'if ahadith. This argument falls apart at the first hurdle. The names that Imam Bukhari and
Muslim kept of their books was "Sahih", if someone names their book 'al-Jaami al-Sahih' and puts
da'if ahadith in it, what type of logic is that?

Ibn al-Salah and Imam Nawawi in their respective works write that Imam Bukhari and Muslim left
out a greater number of ahadith than they included in their "Sahih's". Imam Bukhari memorized
around 100,000 Sahih ahadith yet only recorded about 3,000 (Without repetition) in his book,
'Sahih al Bukhari', leaving out 97,000. Also it is apparent if you could find a Sahih hadith on a
topic why would you record a da'if one? The hadith referred to in this context is the isnad which
the respective Imam's had memorized and not the actual texts.

2. The second is the opposite extreme, of accepting da'if ahadith in Ahqam (Rules), Amaal
(Actions) and Fazail (Benefits) if no sahih or hasan ahadith are available. This stance is stronger
than the first.
,
Allama Ibn Taymiyyah writes in his Majmoo' al-Fatawa that Imam Abu Dawood and Imam Ahmed
bin Hanbal hold this stance. Abdullah ibn Ahmad (Son of Imam Ahmad bin Hanbal) relates that he
heard from his father that da'if ahadith are greater than an opinion given by someone, where
there is no sahih or hasan hadith available.

Other Scholars of this view include:

• Imam Malik.
• Imam Nasai.

• Ibn Abi Hatim.

• Imam Nawawi relates in his book that Imam Shafi'i holds this view.

• Mullah Ali Qari one of the great Hanafi hadith masters.

• Imam Bayhaqi in his Dala'il al-Nubuwwa (The Signs of Prophethood).

3. This final group consist of the majority of Imam's and Scholars, who hold the view that da'if
ahadith, can be used in Fazail (Benefits) but not in distinguishing between Halaal/Haraam and
Ahqam (Rules). This includes:

• Imam Nawawi in Al Azkar

• It is reported by Al-Khatib al-Baghdadi that Ameer-ul-Momineen-fil-hadith Sufyan al-Thawri, who
lived before the time of Bukhari and Muslim, held the view that hadith regarding Halaal/Haraam
should only be taken from great Imam's meaning sahih hadith. However on other issues you can
take da'if ahadith.
• Imam Hakim in his work entitled "Ulum al-Hadith" relates that Imam-e-Azam Abu Hanifa were of
this view and gave precedent to da'if ahadith over opinion in Fazail (benefits).
• Sufyan ibn 'Uyayna, Shaykh of Abu Bakr Ibn Abi Shayba, were of this view.
• All the Scholars from the second category also come under this as they accepted da'if ahadith in
Fazail (Benefits).
• Ibn Hajar Asqalani.
• Imam Hakim says that this is the Madhab of Imam Ahmed bin Hanbal.
• Allama Ibn Taymiyyah, Hafiz Ibn Katheer and Ibn Qayyum followed the Hanbali Madhab and
hence held the same view as Imam Ahmed bin Hanbal.
.

The detailed information on the calculation of Zakat and the Masah of the neck (Wiping the back
of the neck) during wudu, are among many actions we undertake and the information obtained for
these actions comes from da'if ahadith.

An overwhelming majority of the scholars accept da'if ahadith but argue that it cannot be used in
certain circumstances i.e. when dealing with Halaal or Haraam issues and during the formulation
of Islamic law, da'if ahadith may not be incorporated into it. However there are some scholars, like
Imam Ahmad bin Hanbal, who say that a da'if hadith should be given preference above an
opinion in matters of law where there does not exist a ruling or hadith reaching the level of sahih
(authentic) and hasan (good).

=============================================================

1. What is Hadith a Sahih?

Ans: Wo Hadith jo in 5 Conditions ko Pura karti ho usko Sahih Kaha jata hay
1. Sanad main koi Breakage nahi hona chahiay.
2. Sary Raawi Aadil hony chahiay.
3. Rawiun ka Haafza Qawi hona chahiay.
4. Hadith ko Shaaz nahi hona chahiay yani same narrators ki Ahadith ko contradict nahi karna
chahiay.
5. us main koi Hidden Defect nahi hona chahiay.
----------------------
Yeh jo 5 Sharaait hain in main say shuru ki 3 ka Talluq Hadith ki Sanad k sath hay..

4th ka Talluq Sanad aur Text Dono k sath ho skta hay.

Aur 5th ka Talluq bi Sanad aur Text dono k sath ho skta hay...

But Mostly Shuru ki 3 Conditions ko Satisfy Karny Wali Hadith Sahih kehlaati hay... Q k wo Sabit
ho jati hay....

2. Usul ul Hadith aur Aam Zuban main "Sahih" ka Matlab Different hay...
Sahih Say Murad Urdu Wala Sahih ya Ghalat nahi hota.. Balky yeh Usul ul Hadith ki ek technical
Term hay ...
Is liay Hadith Apni Sanad k Itbaar say 3 Darjy ki hoti hay..
1. Sahih.
2. Hasan.
3. Daif (Weak) Jab k Weak narration bhi hadith hi hoti hay.. koi Ghari hui cheez nahi hoti...

Jab k jo Fabricated Narrations hoti hain unko Usul ul Hadith main Daif nahi Balky MAUDU
(FABRICATED/Fake) Kaha jata hay...

So Nateeja yeh Nikla k Jab Hum kehty hain k Hadith Sahih nahi hay..
To Wo Hasan bhi ho skti hay .. aur Weak bhi ho skti hay !!
Iska Hargiz matlab yeh nahi hota k Siray say wo Hadith hi nahi......

Ab Rahi baat..
Kya Sia Sittah Ki saari hadeesay sahi hai?

Answer is.. Technically No !

Aur Sahih na hony ka Matlab yeh nahi k Beech main kuch Ghalat Ahaidth hain.. nahi hargiz asa
nahi hay !

Balky Is Main Hasan Ahadith bhi bht hain..

Sahih Muslim aur Bukhari ko Nikal kar.. !
Jami Tirmidhi main bhi Baaz Ahadith weak hain (magar Fabricated Hadith koi nahi hay)
Yehi Haal Sunan Abu Dawud ka hay aur Sunan Nasaai ka hay...

Han magar Sunan Ibn e Majah main koi 20 k Qareeb Aysi Ahadith hain jin main weakness kafi
sakht hay..... !!

So Sihah Sitta jo Word hay Main Is Word ko nahi manta !

Awaam main bas Baat phyli hui hy to chalta hay !

Jab k Sunan Ibn e Majah say zyada Qawi kitab Muwatta Imam Maalik hay..

Phir Musnad Ahmad Bin Hambal jo k kam o baish 25,000 Ahadith ka Zakheera hay.. us main ek
Hadith bhi Fabricated nahi hay !
majority Sahih Ya hasan hain au baazon main thori si weakness hay but still wo Hadith hi hain !

So..
Akhir main is baat k Akhir main bht khas baat Samjh lain...

Sehat ka Hukam Kitab dykh kar nahi ata.. k Fulan kitab main hy to Sahih hogi.. Balky sehat ka
Hukam Hadith ki Sanad dykh kar ata hay..
Ab wo Hadith Chahy sihah Sitta main ho ya na ho !

Sihah Sitta main repetition nikal dain to Kul Ahadith ki Tadaad 12,000-14,000 Tak Hay....
Jab k Is Waqt kam o Baish 2 3 Lakh Ahadith ka Zakheera hamary pas Maujood hay !!
Jo Dusri Kutub ma hain !

Like Musnad Ahmad, Musnad Ishaaq Bin Rahwiyyah, Musannaf Ibn e Abi Shaibah, Musannaf
Abdul Razzaq, Jami Ma'mar Bin Rashid, Sunan Nasaai Al Kubra, Mustadrak Imam Haakim,
Sunan Imam Darmi, Sunan Imam Dar Al Qutuni, Bayhaqi ki Sunans, aur Tabraani ki Majam AL
Kabeer, Majam Al Ausath, Majam As Sagheer, wagyra wagyra !

So Yeh nahi kehna chahiay k Sihah Sitta main ho to tab hi Maanun ga.. ya k Sihah Sitta say
Dikhai Tab maanon ga..
Aysi Baat kisi bhi Muhaddith nain nahi ki.. aur na hi karny ka Jawaaz hay !

Ab Aham baat..
agar koi sia sittah ki kissi hadith ka inkar karay ga, kya woh kafir ho jaata hai??

Answer is It Depends:
Baaz Mutwatir Ahadith ko Na Manny wala Kafir ho jata hay.
maslan 5 Namazon k farz hony Par Ahadith.. jo in 5 ki Farziyyat ka Inkar kary wo Kafir hay...

Baaz Ahadith k Inkar say Kafir to nahi hota.. Balky Bid'ati ho jata hay aur Wo Bid'at kufr tak usko
lay jati hay Magar wo khud Kafir nahi hota..
maslan Shafa'at ka Inkar karny wala.. Khooz e Kausar ka Inkar karny wala...

Baaz Ahadith ka Inkar karny say na kafir hota hay na hi Kufr lazim ata hay.. Balky Unko Gumrah..
Aur Bid'ati kaha jaay ga..
maslan..
Maula Ali ki Wilayat ka Inkar karny wala... jo k Wazeh Ahadith main hay... Waseela ka Inkar karny
wala.. etc

Baaz Ahadith aysi Hain Jinka Inkar is Waja say ho k Fiqh k Baab main Dusri Ahadith maujood
hain to us par amal hay to us say Gumrahi bhi lazim nahi aati..
Maslan Jo Raful yadain karta hy usy Gumrah nahi kahain gay.. Jo nahi karta usy bhi nahi kahain
gay q k is par Ahadith dono ki Maujood hain...

Aur Baaz Aysi Ahadith hoti hain jin ko WEAK AHadith Kaha ata hay..us par Amal Karna Mustahab
hota hay... Inkar karny wala Kafir nahi hota... Na hi Gumrah hota hay.. Magar yeh Janty huay k
Hadith e Daif par Amal karna mustahab hay.. phir bhi inkar kar day k nahi main nahi manta.. to
yeh Mustahab amal chorny jysa hay... aur Mery Nazdeek Gunah e Sageera hay...

Wazeh Rahy.. Mustahab Amal chorny ki waja say Gunah e Sagheera ka hukm nahi laga raha...
Balky Hadith ko Janty huay Baghair kisi Sanad ki Tahqeeq k us ko tark karny par yeh hukm laga
rha hun...