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Hadith - And Its Different Classifications

Posted 26 April 2012 - 08:52 PM (#1) User is offline   Mudassar-Rana 

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Often we see people incorportating hadith's into their arguments, and i am as guilty as anybody for this, but i've been thinking how unfair it is that the same hadith can be used differently just to justify an argument. Would it not be better if only the qualified used them or at least provide an explanation of the meaning of the hadith from the learned scholars.

My questions for the learned are:

Why are there different collections of ahadith?

How are hadith classified .. in terms of authencity

Is it possible that the same hadith in different books is qualified differently i.e one says it is authentic the other says weak?

Further if a hadith is weak why is it ever included?

Also there is a general impression from the salafi's you meet that sheikh nasir albani re-classified many hadith as weak. Why was his method different from the likes of imam bukhari or the other collectors of ahadith?

Finally apart from the books of ahadith that the sunni world has, which books do the shia have?

Further is there a crossover of people i.e is an authentic hadith found in sunni books can it also be authentic in shia books?

And how do the shia scholars see the books of hadith of the sunni's and vice versa i.e are they non grata?
my brothers are those who will believe in me, without having seen me.” [Ahmad, Musnad]

Jaag Muslmaan Jaag Muslmaan ... kitna naacho gai ghairon ki dhun par?Jis ummat mein rab ne sher paida kiye aaj wohi gheedar ka libaas apna muqaddar samjh bethi
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Posted 26 April 2012 - 09:18 PM (#2) User is offline   seeker 

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View PostMudassar-Rana, on 26 April 2012 - 08:52 PM, said:

Often we see people incorportating hadith's into their arguments, and i am as guilty as anybody for this, but i've been thinking how unfair it is that the same hadith can be used differently just to justify an argument. Would it not be better if only the qualified used them or at least provide an explanation of the meaning of the hadith from the learned scholars.

Why are there different collections of ahadith?

How are hadith classified .. in terms of authencity

Is it possible that the same hadith in different books is qualified differently i.e one says it is authentic the other says weak?

Further if a hadith is weak why is it ever included?

Also there is a general impression from the salafi's you meet that sheikh nasir albani re-classified many hadith as weak. Why was his method different from the likes of imam bukhari or the other collectors of ahadith?

Finally apart from the books of ahadith that the sunni world has, which books do the shia have?

Further is there a crossover of people i.e is an authentic hadith found in sunni books can it also be authentic in shia books?

And how do the shia scholars see the books of hadith of the sunni's and vice versa i.e are they non grata?


Bro... 5th May :P

Here is a (translation of an) introductory text in Hadith science, al-Bayquniyyah - take from it what you will, it is not easy reading I'm afraid: http://obeyd.files.w...bayquniyyah.pdf

With regards to Shaykh al-Albani, may Allah have mercy on him, it is known that he was mostly a self-taught scholar. Indeed, in his book "The Prophet's Prayer Described", in the introduction to the author the publishers even wrote that! But alas, nowadays Salafis are clocking on to the idea of Ijaazah and have removed that as far as I have seen. The good thing about Shaykh al-Albani is that he forced the Ahl as-Sunnah to pull up their socks, as many institutions were becoming lazy in their Hadith departments... In response to his "reclassifications" (which were filled with errors and contradictions - in one place he classifies it as something and elsewhere he classifies it as another! See the text: Al-Albaani Shudhuudhuhu wa Akhtaauhu / Al-Albaani, His Odd Positions and Mistakes by Shaykh Habibur Rahman Azmi for evidences and details) there was a certain revival among Sunnis, to a degree, and many scholars wrote concerning his mistakes including the late, great Shaykh Abdul Fattah Abu Ghuddah (author of the popular book Islamic Manners, amongst others). The job of classification has already been done and my teacher saw no reason for him to have done what he did (in some cases bordering on sacrilegious, removing ahadith as if on whim - though he was probably sincere I'm sure).

I shouldn't have spent this time doing this but I'll just say - attend classes of Dr Mohammed Akram Nadwi if you can. He is TRULY a great muhaddith and man of incredible insight and wisdom. Such a humble man too, you would just consider him an uncle without thinking twice if you happened to pass by him, him in his shalwar kameez and topi! Allah protect him.

Oh and weak Ahadith are not the same as fabricated ahadith... Weak ahadith can still be used for many purposes, albeit not for making LAWS upon. It is like a C grade or a C minus, while Hasan ahadith are B and Saheeh are A and A+... You can't throw it out, it's still a pass, but you wouldn't make a law based on it. But you can use it for things like seerah, fadaail al-a'maal (optional good deeds), supporting and strengthening other narrations, etc. Known fabricated ahadith, are straight up U's!

I don't know how Shia see our hadith texts - I doubt they accept their authenticity except those that are in line with their beliefs already and support them, as they refuse to narrate from prolific narrators such as Abu Hurayra (r.a.) and Aisha (r.a.) who are the two biggest narrators (in fact the Shia hate them both, though not all Shia). They do tend to take our books when trying to prove things against us though lol, like trying to prove that so-and-so Sahabi was a bad guy and it says abc in Sahih xyz.

PLEASE pray for me - just say Ameen!
OH ALLAH, GUIDE US
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Posted 26 April 2012 - 09:40 PM (#3) User is offline   arzooemadinah 

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As bro seeker you mentioned fabricated hadith, who inroduced them and why scholers not work on it sincearly and take them all out from books etc.

Who brought them what they class in relegion munafiq or something else.

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Posted 26 April 2012 - 09:43 PM (#4) User is offline   Mudassar-Rana 

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you know bro seeker - after id posted it i remembered what you said! apologies and thanks for your time and effort.

a few simple questions.

if shia dont necessarily like the sunni collections - how do we view there's?

and if sahih are a and a+ what is mutawatir?


ur right that link isnt easy reading - either that i must have visual dyslexia - if there is such a thing!
my brothers are those who will believe in me, without having seen me.” [Ahmad, Musnad]

Jaag Muslmaan Jaag Muslmaan ... kitna naacho gai ghairon ki dhun par?Jis ummat mein rab ne sher paida kiye aaj wohi gheedar ka libaas apna muqaddar samjh bethi
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Posted 26 April 2012 - 09:53 PM (#5) User is offline   seeker 

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View PostMudassar-Rana, on 26 April 2012 - 09:43 PM, said:

you know bro seeker - after id posted it i remembered what you said! apologies and thanks for your time and effort.

a few simple questions.

if shia dont necessarily like the sunni collections - how do we view there's?

and if sahih are a and a+ what is mutawatir?

ur right that link isnt easy reading - either that i must have visual dyslexia - if there is such a thing!


It's cool, I would probably waste that time on Facebook or something lol :D

Those of their ahadith that fit the stringent criteria of the Muhadditheen, they are accepted and are probably in our books. Indeed, Imam Bukhari - no less - used to take from Shi'a and others of slightly questionable Aqeedah. Indeed. His rationale was that if they were truthful, reliable, accurate people then we should not be deprived from their transmissions.

Mutawatir ahadith are on the level of Qur'an. Because Qur'an itself has reached us by Mutawatir. And in my personal opinion the Mutawatir narration is much more important in preservation than having the Qur'an written down, because the Mutawatir sanad preserves not just the words but the way in which it is most correctly recited. This of course does not apply to the ahadith but the point of preservation is still valid.

Shia ahadith tend to be much less authentic even objectively speaking, not only because their pool of narrators is much smaller, but because they tend to grasp anything that might support them in some way. This leaves a big deficit in where they take religion from, which is why they take a lot from the (alleged) narrations of others eg. Ahlul Bayt [which we would accept of course], their senior scholars, etc. They rely on living Mujtahid Imams (Ayatullah) unlike Sunnis who rely much more on people like Imam ash-Shafi'i, Abu Hanifa etc., which means that any gaps can be filled with Ijtihad as well. Our Hadith collections are a lot more fleshed out and the methodology is a lot more stringent and accurate and they know it - but their critique would be that the Sahabah were liars blah blah etc. which means it doesn't matter how stringent you are because the "origin" was a liar.

PLEASE pray for me - just say Ameen!
OH ALLAH, GUIDE US
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Posted 26 April 2012 - 10:11 PM (#6) User is offline   Mudassar-Rana 

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View Postseeker, on 26 April 2012 - 09:53 PM, said:


It's cool, I would probably waste that time on Facebook or something lol :D

Those of their ahadith that fit the stringent criteria of the Muhadditheen, they are accepted and are probably in our books. Indeed, Imam Bukhari - no less - used to take from Shi'a and others of slightly questionable Aqeedah. Indeed. His rationale was that if they were truthful, reliable, accurate people then we should not be deprived from their transmissions.

Mutawatir ahadith are on the level of Qur'an. Because Qur'an itself has reached us by Mutawatir. And in my personal opinion the Mutawatir narration is much more important in preservation than having the Qur'an written down, because the Mutawatir sanad preserves not just the words but the way in which it is most correctly recited. This of course does not apply to the ahadith but the point of preservation is still valid.

Shia ahadith tend to be much less authentic even objectively speaking, not only because their pool of narrators is much smaller, but because they tend to grasp anything that might support them in some way. This leaves a big deficit in where they take religion from, which is why they take a lot from the (alleged) narrations of others eg. Ahlul Bayt [which we would accept of course], their senior scholars, etc. They rely on living Mujtahid Imams (Ayatullah) unlike Sunnis who rely much more on people like Imam ash-Shafi'i, Abu Hanifa etc., which means that any gaps can be filled with Ijtihad as well. Our Hadith collections are a lot more fleshed out and the methodology is a lot more stringent and accurate and they know it - but their critique would be that the Sahabah were liars blah blah etc. which means it doesn't matter how stringent you are because the "origin" was a liar.



Hahahah! im addicted to Howzat cricket on facebook! i spend more time playing games then getting orders!

Are the shia narrations not from ahlul bayt? I find that maybe some shia shoot themselves in the foot because by calling the integrity of all sahaba into question basically questions the whole of the deen!

Though i think the sunni's would help themselves better if they had a more stringent definition of sahabi than just one who laid eyes on rasool allah s.a.w! that could be a recipe for disaster!
my brothers are those who will believe in me, without having seen me.” [Ahmad, Musnad]

Jaag Muslmaan Jaag Muslmaan ... kitna naacho gai ghairon ki dhun par?Jis ummat mein rab ne sher paida kiye aaj wohi gheedar ka libaas apna muqaddar samjh bethi
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Posted 26 April 2012 - 10:20 PM (#7) User is offline   Faisal 

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We don't know who the shia narrations are from as they don't provide a chain of narrators in their books like in Sunni hadith books.

The definition of a sahabi is one who laid eyes on the Messenger of Allah (SallAllaho Alayhi Wasallam) and died in a state of imaan.

Attached is an article I wrote on the Science of hadith.

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Ishq-e-mustafa jis ke senein mein hai. Jahan be rahe vo Madenein mein hai
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Posted 26 April 2012 - 10:30 PM (#8) User is offline   Mudassar-Rana 

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View PostFaisal, on 26 April 2012 - 10:20 PM, said:

We don't know who the shia narrations are from as they don't provide a chain of narrators in their books like in Sunni hadith books.

The definition of a sahabi is one who laid eyes on the Messenger of Allah (SallAllaho Alayhi Wasallam) and died in a state of imaan.

Attached is an article I wrote on the Science of hadith.



thanks bro faisal. im reading it now. Though i still think the definition needs to be more stringent - as its not labour party membership but membership of hizb-ur-rasool s.a.w and there isnt really a greater honour.
my brothers are those who will believe in me, without having seen me.” [Ahmad, Musnad]

Jaag Muslmaan Jaag Muslmaan ... kitna naacho gai ghairon ki dhun par?Jis ummat mein rab ne sher paida kiye aaj wohi gheedar ka libaas apna muqaddar samjh bethi
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Posted 27 April 2012 - 03:21 AM (#9) User is offline   HarunI 

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v Hadith Terminology
• Athar: That statement or act which is attributed to the Sahaba(Radiyallahu Anhum).

• Sanad: A group or chain of narrators who narrates a Hadith from Rasulullah Sallallahu Alayhi Wassallam.

• Matan: It is the text of the Hadith.

• Rawy- Narrator of the Hadith.

• Marwy- Same as Matan.

v Classification of Ahadith

With reference to a particular authority

1] Hadith al-qudsi: Those hadiths of which the meanings are from Allahu ta'ala but uttered by Rasulullah "sall-Allahu 'alaihi wa sallam'. Whenever our master the Prophet "sall-Allahu 'alaihi wa sallam' uttered a hadith al-qudsi he was covered by a nur, and it was known by his appearance.

2] Hadith-i maqtu: They are the hadiths transmitted from the Tabiin-i kiram "rahmatullahi ta'ala 'alaihim ajmain', and their transmitters up to the Tabiin are known.

3] Hadith-i mawsul: Is the kind of hadith-i musnad-i muttasil which the Sahabi "radi- Allahu ta'ala anhum ajmain' quoted by saying, "I have heard Rasulullah say so." Such hadiths are called Hadith-i marfu' on the thirty-fourth page of the translation of the second volume of Mawahib-i ladunniyya and in the forty-second hadith in Imam-i-
Nawawi's "rahmatullahi ta'ala 'alaih' Hadith-i arbain, translated by Ahmad Naim Bey "rahmatullahi ta'ala 'alaih'.

Based on Number of reporters involved

1] Hadith-i mutawatir: Those hadiths that many Sahabis heard from Rasulullah "sall- Allahu 'alaihi wa sallam' and which many other people heard from them and which were written in a book not before having been heard always from many people, who are not ever likely to have agreed on a lie. It is absolutely necessary to believe and to obey the hadiths that are mutawatir; he who disbelieves them becomes a kafir.

2] Khabar-i ahad: Those musnad-i muttasil hadiths that have always been transmitted by one person (to another).

3] Hadith-i Mashhur: Those hadiths that became well-known in the second century though they had been reported by only one person in the first century (of Islam). That is, they are the hadiths that were heard from Rasulullah "sall-Allahu 'alaihi wa sallam' by one person, and from him many other people heard them later, and from them again, other people heard them; they were transmitted as mutawatir up to the last person from whom they were heard. He who disbelieves Mashhur hadiths becomes a kafir, too. (See the book Ibni Abidin, p.176)

4] Hadith-i-Aziz : That Hadith which is handed down by at least two or more narrators.

5] Hadith-i gharib:Any hadith-i sahih that was transmitted by only one person. Or it is a hadith of which one of the transmitters was repudiated by a hadith savant.

Based on Reliability and Memory of Reporters:

1] Hadith-i sahih: Those musnad-i muttasil, mutawatir and Mashhur hadiths heard only from people who are learned in the knowledge of hadith.

2] Hadith-i hasan: Those hadiths whose transmitters are faithful and trustworthy but without as strong a memory and understanding as those who transmit sahih hadiths.

3] Hadith-i daif: Those hadiths that are not sahih or hasan. One of their transmitters had a slack memory or was unjust, or there was doubt in his belief. Much worship is done in accordance with daif hadiths. But they are not relied on for ijtihad.

4] Hadith-i-Mawdu : The word (mawdu') has one lexical meaning and one istilah (technical) meaning, [that is, a different meaning peculiar to the concerned branch of knowledge.]In other words, it has a meaning given by the knowledge of Usul-i hadith.

In the dictionary, mawdu' means that which has been put somewhere afterwards, that is, made-up. That is, it was not uttered by the blessed mouth of the Sarwar-i alam "sallallahu alaihi wa sallam' but was introduced in the name of a hadith by a zindiq, by a munafiq, or by a liar, for slanderous purposes. There are two ways to determine it.
· The first way is with a statement from Fakhr-i Rusul "sallAllahu 'alaihi wa sallam', who is the owner of the hadith, "This is not my hadith," that is, his saying that he did not utter it.

· The second way is with the absence of this mawdu' hadith among the hadiths that were recorded by those who were with our master Rasulullah "sallAllahu 'alaihi wa sallam' from the first day of his prophethood until he honored the Hereafter with his presence. This second way entails some conditions to be fulfilled. For instance, the people involved (in the recording of the so-called hadiths) must have paid strict attention to each and every statement made by the Prophet "sall-Allahu alaihi wassalam' and they must have observed closely all his blessed manners and habits. Accordingly, this second way also is impracticable.

When a savant who is a mujtahid in the science of Usul-i hadith proves that a hadith is mawdu', there is no need for all the savants of this science to say that it is mawdu'. For, a mujtahid who says mawdu' about a hadith which does not fulfill the conditions which he considers indispensable for a hadith to be sahih means to say, "It is mawdu' according to the rules of the usul of my Madhhab." He does not mean that it is not an utterance of Rasulullah's. In other words, he means to say, "This statement is said to be a hadith ash-Sharif, but I have not come to the same conclusion." Its not being a hadith according to this savant does not prove that it is not a hadith in actual fact. As a matter of fact, when another mujtahid in the science of Usul-i hadith finds in this utterance the conditions which he requires of a hadith to be sahih, he may say that it is a hadith and not mawdu'.

Based on Links of Isnad(interrupted or uninterrupted)

1- Hadith-i mursal: Those hadiths that are quoted by one of the Tabiin directly in the name of Rasulullah's "sall-Allahu alaihi wa sallam' utterance without the name of any of the Sahaba "radi-Allahu ta'ala anhum ajmain' being mentioned.

2- Hadith-i musnad: Those hadiths that are given together with the name of the Sahabi "radi-Allahu ta'ala anhum ajmain' who ascribes them to Rasulullah "sall-Allahu alaihi wa sallam'.Musnad hadiths are either muttasil or munqati':
[1] Hadith-i musnad-i muttasil:Those hadiths that are ascribed to Rasulullah "sall-Allahu alaihi wa sallam' by an unbroken chain of transmitters; that is, not one of their transmitters is lacking.

[2] Hadith-i musnad-i munqati': Those hadiths whose one or more transmitters, except the Sahabi "radi-Allahu ta'ala anhum ajmain, are not recorded.

3- Hadith-i muallaq: Those hadiths whose first transmitter is not known, or a few of whose transmitters are not known, or not one of whose transmitters is known. Mursal and munqati' hadiths are muallaq. A hadith whose first transmitter only is not recorded is called Mudallas. Tadlis (concealing the authority for a tradition in order to lead people to suppose it more trustworthy) is makruh.

4- Hadith-i Mu’dal: If the number of consequtive missing reporters in the Sanad exceeds one, the Sanad is Mu’dal.

Chart for classification has been attached for reference.

Taken from Ahlus Sunnah Website:: http://www.hizmetboo...le/bliss2-6.htm

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