Nukhbatul Fikr_L4

7/30/2019 Nukhbatul Fikr_L4

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Lessons on Nukhbatul Fikr

Presented by:Sheikh Tariq Appleby

Lesson 4 - Part 1

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[Alhamdulillah Rab Al'alamin, wa Alsalahto wa Alsalam 'ala Ashraf Alanbiaa' wa Almorsalin,Nabina Mohammad wa 'ala Aleh wa sahbeh Agma'ien]

[Assalamo 'alaykom wa Rahmato Allah wa Barakatoh]

Welcome to lesson 4 of Nukhbatul Fikr .

We, Insha'Allah, will continue with the author where he says:

" "

Before we begin explaining what the author has said, he means that aspersion is because of one

of the following, the narrator lying, Before we discuss that and all the other aspect of criticism

and aspersion of narrators, I want to mention that: this aspersion can, because of two things

either because of the ('adala) of the (rawy), or because of the (dabtt) of the (rawy).

so there are five things that we will talk about when it comes to (adalah) it is lying, being

accused of lying, been morally corrupt (ay bd'ah),or because the (rawy) is

unknown ,his status or ('adalah) is unknown .

And the second aspect of (t'an) is (dabtt): because of the rawys humanist mistakes, thefact that he is heedless, thirdly that he contradicts others, (waham) the fact of delusion;delusionary , and lastly because of his extremely, his chronically bad memory.

also it is important to say here and to mention that we will take about the (rwat) ,it has beenclaimed that the Muhadethoun have committed backbiting ; and when they say that a

(rawy) is a lair or they say that he has a bad memory or they criticize him in any way ;somepeople have accused the Muhadethoun of (ghiebah) .

Nukhbatul Fikr Lesson 4 Term 3 1


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Now firstly, we need to know exactly what (gheba) is? And then secondly we need to knowwhether or not what the (Muhadethon) have done? By criticizing narrators, and explainingor exposing their faults whether or not this is ?

So firstly the definition of is :

(zekruka akhak bema yakrah ) to mention your bother to mentionsomething about him which he will dislike .so if you said about your brother or sister thathe/she is fat and they will dislike you speak about them in this way that would be (gheba)andmost commonly (gheba)is that in absence of someone -when someone is not around-but italso can be and actually it is worse when you speak about someone in this manner when theyare present because when they are not in the room when they are not with you ;then they dontknow, when they are there ; their feeling are hurt and that is even worse than just speaking aboutthem behind their backs ,so that is (gheba), that what it means .but is what the(muhadethon) what they did is that to be considered to be (gheba) or not ? .

So once (Abdullah bin Mubarak Rahemaho Allah ) is taking about andhe said that : he is a liar and a man told him that you know Abu Abdullah you havecommitted (gheba) ,so he said: please keep quiet if we dont expose him how we know what isauthentic and what is not authentic ,so from that and so many examples ,but from this particularincident we could see that the (Muhadethon) their only intention was not to backbit people,was not to speak ill of them except to preserve the sunnah of the prophet Salla Allah 'alih waSallam

So the sheik he says : " "(suma al ta'ano ema an yakoun le kzeb alrawy) aspersion of criticism is because of one of the following :the fact that the narrator lies.

So the first thing we talk about here is that if we know that a narrator has lied then this is the mostimportant or the most dangerous form of aspersion.

And firstly or before we discuss his narration what it is called , we need to know that lyingagainst the prophet Salla Allah 'alih wa Sallam is major sin ,and some scholarshave even gone so far as (Abu Mohamed al Jouini )he says : who ever purposefully, intentionally lies against the prophet Salla Allah 'alih wa Sallam ;then thisperson has disbelieved .

But as Ibn Hajar, Rahemaho Allah, in his explanation of (Nukhba) he says that this is a

very extreme opinion, rather the majority of (muhadethon) hold a view that this is a majorsin because the prophet Salla Allah 'alih wa Sallam says :

"""

Whoever lies against me intentionally then let him prepare his seat in (Jahannam).



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(Abu Mohamed al Juini) the reason why he says whoever lies against theprophet intentionally is a disbeliever , is because of this hadith the prophet says"let him prepare his seat in the fire". the majority of (Muhadethon) say that, he only saysthat he would go to he does not say that he is a ( kafer) nor does he say that he willreside in forever .

Now, after we know that it is a major sin ,the second thing we need to know is that what if thisperson who has lied against the prophet Salla Allah 'alih wa Sallam intentionallyand we know that he has lied against the prophet Salla Allah 'alih wa Sallam, what if he repents;what if he says I want to make (tawba) -you know- I realized what I did in the past was amistake and I want Allah to forgive me ,do we accept his (twaba)? And then continue tonarrate from him? Or do we say that forever you will be rejected as a narrator but that your

is between yourself and Allah Subhanaho wa ta'ala?

The majority of (Muhadethon), they say that, No, if the person is accused of lying oncethat is enough for his narration to be rejected forever. But Insha'Allah as the prophet Salla Allah'alih wa Sallam says:

""

Whoever repents for- who seeks Allah forgiveness for a sin it is as if he has no sinupon him.

So the author then continuous and he says: " " or the person is accused of lying, andthis person, when we say that this person is accused of lying it means one of two things:

- the first: is that this person is the only one to report a particular narration and itcontradicts established matters in the (deen) whether or not it is established in theQuran, or the authentic sunnah if he is the only one to report it and it contradictsestablished matters; then we know that this person we must accuse him of lying.

- or number two : this person is known to lie in his daily speech with people when he doesbusiness he lies ,when he speaks to his children ,or his wife ,or his neighbors he lies . butit has never yet been ascertained that he lies when he narrates hadith, or when he teaches ahadith so if we are not certain, we know he is a lair, we know he lies or we know that he

narrates things that no one else narrates and it contradict established matters in (deen)then in this case we say that he is (motahomon belkazeb) he is accused of lyingand the ruling of this type of person is that his narration is rejected.



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" " (aw fohsh ghalateh) or the narrator makes enormous mistakes.

Let's get back to our challenge Insha'Allah as we said memorize the forty-two hadith.

The definition of making of enormous mistakes or fohsho al ghalat:

Is that he makes more mistakes than what he reports correctly.so if a person, this rawy ,as an example, he narrates the forty-two hadith if he makesmistakes in twenty-six of them ,or twenty-seven, or twenty-eight , if he makes mistakes in thirty,if he makes mistakes in twenty-six ; and then we say that he is (sadouk laho awhm ): that he is truthful person but he has many mistakes.

But if he makes thirty or he makes more than that more than half ;then we say that he isfahosh al ghalat (he makes enormous mistakes) And the narration of someone like this, his

narration is also rejected.

" aw ghaflathy or the narrator is heedless as an example of this :he has told that there isa mistake in his book ;and because of that, he is so uncertain ,he is so heedless that he believesanyone who tells him that he has recorded in his book or his notes is a mistake ;and then he goesand he changes what is there or he abandons his book completely .

"" fesqeh Or been morally corrupt there are two types of fesq : the first is doingsomething by interpretation meaning the person do some he has mistakenly interpret a verse inQuran or a hadith of the prophet Salla Allah 'alih wa Sallam and he is fallen intoa sin and a definition of that would be bedah

And then the other type of fesq is that the fesq which is out of interpretation thefasq which is you know- disobedience without any proof such as: drinking , such as lying andevery other thing after that (but like as I said like lying that was the first )but like drinking andcommitting (Zina (fornication)) or gambling ; the person like this would have his hadithrejected ;because rowaya narration is part of deen and because he is morallycorrupt ;therefore we can't be certain that he will not lie in the hadith of the prophet Salla Allah'alih wa Sallam .

" " (aw wahmehy) or it is that the person is delusionary ok .the person is not sure : is the

hadith from the prophet , is it the hadith of the prophet Salla Allah 'alih wa Sallam,or is it the saying of the (sahabi ).so because of this he has become delusionary he

can't be sure; I think it is the prophet , or it could be )Abu sa'ied Al khodry radiAllah 'anh ) , I could not say with absolute certainty. So because of this doubt; this personshadith would be rejected. But the hadith itself, it is very important that we mention this hadithitself would not be rejected; hadith itself if we find other chain of narration, other asaned

http://www.google.com/search?hl=en&ei=CNGcS5yeJ87__Ab-z-37CQ&sa=X&oi=spell&resnum=0&ct=result&cd=1&ved=0CAcQBSgA&q=sahabi&spell=1http://www.google.com/search?hl=en&ei=CNGcS5yeJ87__Ab-z-37CQ&sa=X&oi=spell&resnum=0&ct=result&cd=1&ved=0CAcQBSgA&q=sahabi&spell=1http://www.google.com/search?hl=en&ei=zNCcS8juBM6-_Qa5wbj8CQ&sa=X&oi=spell&resnum=0&ct=result&cd=1&ved=0CAUQBSgA&q=abu+saeed+al+khodary&spell=1http://www.google.com/search?hl=en&ei=zNCcS8juBM6-_Qa5wbj8CQ&sa=X&oi=spell&resnum=0&ct=result&cd=1&ved=0CAUQBSgA&q=abu+saeed+al+khodary&spell=1http://www.google.com/search?hl=en&ei=qdCcS9q-HujI_gaBkIX7CQ&sa=X&oi=spell&resnum=0&ct=result&cd=1&ved=0CA0QBSgA&q=radi+allahu+%27anhu&spell=1http://www.google.com/search?hl=en&ei=qdCcS9q-HujI_gaBkIX7CQ&sa=X&oi=spell&resnum=0&ct=result&cd=1&ved=0CA0QBSgA&q=radi+allahu+%27anhu&spell=1http://www.google.com/search?hl=en&ei=zNCcS8juBM6-_Qa5wbj8CQ&sa=X&oi=spell&resnum=0&ct=result&cd=1&ved=0CAUQBSgA&q=abu+saeed+al+khodary&spell=1http://www.google.com/search?hl=en&ei=qdCcS9q-HujI_gaBkIX7CQ&sa=X&oi=spell&resnum=0&ct=result&cd=1&ved=0CA0QBSgA&q=radi+allahu+%27anhu&spell=1http://www.google.com/search?hl=en&ei=qdCcS9q-HujI_gaBkIX7CQ&sa=X&oi=spell&resnum=0&ct=result&cd=1&ved=0CA0QBSgA&q=radi+allahu+%27anhu&spell=1http://www.google.com/search?hl=en&ei=CNGcS5yeJ87__Ab-z-37CQ&sa=X&oi=spell&resnum=0&ct=result&cd=1&ved=0CAcQBSgA&q=sahabi&spell=1


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that could support it then it would be accepted. But from even this done .if the hadith reaches usthrough the narration of a person who is delusionary who has (wahm) then we reject thatparticular sanad.

Then he says:" " (aw mukhalaftehy) contradicting others.

now ,we spoke about this in some detail when we discussed the shaz, so, there is no need torepeat it in great detail here, but if the narrator is constantly contraindicating narrators who aremore trustworthy than him whether it be one or more then this person's hadith would also berejected .

" " or being unknown. meaning there is no recommendation, or there is no inducement ofthe narrator of the rawy, nor is any tagreh, nor is any criticism .we do not knowmuch about the rawy we either do not know the person of the rawy or we do notknow anything about the status of the rawy.

So there are two type of gahalah right, the person is-or rather there is three types just,to clarify it further:

- The first is: (gahaltul zat): we do not even have the name of the person and willdiscuss this later under (mubham)

- Or he is maghol al ayan aw gahalto al ayan that is when the persons

name is known but only one person narrates from him and he has very little ahadith- Or (gahalatul hal ) or )maghol al hal) when two narrators narrate fromthis person but we know nothing about his status we do not know whether or not he is reliable orwhether or not he is weak.

" " aw bedathy or the fact he is an innovator because of his innovation. We will discussthis later Insha'Allah.

(sou'e hefzehy )or being chronically forgetful. There are two type of forgetfulnesswhen it comes to the rowat . The first is that which is permanent: when a rawy has

always been, he is always had a bad memory, that he makes so many mistakes that we cannotaccept his hadith. And the second is temporarily ;it happens later and the reason for this is thatthe rawy might has because of old age ; his memory might has faded ,or because ofsomething that had happened to him ;he lost his mother or his father or his wife or his childrenthat affected him so badly that his sociologically was affected so badly that it affected hismemory , or he used to narrates from his books ,and they burnt or they were destroyed and nowhe narrates from his memory and his memory is bad .



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So these are all issue that affect the rawy and if it is chronic; then his narration isrejected.

[End of part 1]



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Lesson 4 - Part 2

Or, he used to narrate from his books and they burned or they were destroyed, and now, henarrates from his memory, and his memory is bad. So these are all the issues that affect the rawy,and if it is chronic, then his narration is rejected.

He then says: " " the first is the forged report, ok. Now, we already discussed theruling of this and how serious it is, but the word is Mawdou', but now if we say that it isforged, that it is fabricated that the prophet Salla Allah 'alih wa Sallam never said it, that the rawyhas lied against the prophet Salla Allah 'alih wa Sallam, or he has invented a lie, a Hadith againstthe prophet Salla Allah 'alih wa Sallam, the question appears, as I say in Arabic:

the question that begs to be answered is: then why do we call it a Hadith? Why do we say

that it is a Hadith? Why dont we call it a forged Hadith? The reason for this is that it is called aHadith, according to the claim of the narrator. We call it forged, we call it a hadith, we call itMawdou' Hadith, because the person who fabricated it, this person claims that it is aHadith, only because of that we call it a Hadith. Because in reality, it is not a Hadith, the prophetSalla Allah 'alih wa Sallam didnt say it or do it.

Now, why would people lie against the prophet Salla Allah 'alih wa Sallam? What is the reasonfor that? What could possibly cause a Muslim to lie against the prophet Salla Allah 'alih waSallam? And the reasons for this is that:

1- Seeking to come closer to Allah, subhanahu wa ta'ala. Really!! People would lie againstthe prophet Salla Allah 'alih wa Sallam seeking to come closer to Allah??! Yes, and thereare so many examples: people they saw that , very pious people saw that Muslims aremoving away from , you know, from worship, from reading the Qur'an, from givingcharity, so what do they do? They fabricated Ahadith, they said that the prophet SallaAllah 'alih wa Sallam says, whoever reads this Sura , whoever does this, whoevergives so much Sadaqah, then Allah subhanahu wa ta'ala will give this person so muchreward and Allah will grant this person this. Or, they would say , whoever does not dothese things, Allah will punish him this way and cause him to lose this and he will be inJahannam , you know, they basically would fabricate a Hadith to encourage people

and also to scare people from committing any sins. So that was the first reason.

2- People who are not Muslims, but who are accepted Islam, but still kept their false beliefs,they were disbelievers at heart, so basically they were Hypocrites and the reason why theyfabricated the Hadith was to destroy the deen from, you know, the inside and also tocause doubts. The good example of this is the Hadith which they claim that the prophetSalla Allah 'alih wa Sallam says that Allah created a horse, and Allah created the hoarse



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and Allah cause the horse to run and after the horse started to sweat, Allah Subhanaho [corrupted part in the tape]. That sweat. So, these ahadith were quoted and theywere spread amongst the Muslims, and also that caused vast deal of Muslims to havedoubts about the deen, the prophet Salla Allah 'alih wa Sallam how could he saysomething like this? It doesnt even make sense. So, just to cause doubts amongst

Muslims. Also it was false propaganda against Muslims. So that, if a non Muslim heardthis Hadith, and he says to himself: Muhammad Salla Allah 'alih wa Sallam he saidsomething like this? No, I can't become a Muslim, it is impossible; why would I become aMuslim, when the prophet of Islam says such foolish things. So,That is the second reason.

3- To fabricate ahadith in support of your school of thought or, you know, your methodologyor whatever you are doing, your belief. So, we have examples, you know, funny examplesfrom amongst the madhaheb , you know, some hanafys, you know their distortions,subhan Allah , I dont want to say that the hanafys were the only ones, you know theshafe'ies were also guilty of it and many other people who are supporters of the Madhabs.

But one example that does come to mind is that : some hanafys , they said : that there willcome a person from this umma, he will be more harmful to my Umma than Iblis, hisname is Mohamed ibn Idris; who are they speaking about? They are speaking about ImamShafe'ie , Rahemaho Allah. So they are saying that the prophet said , , that theprophet said , that there will come a man he will be harmful to the umma he is Mohamedibn Idris Alshafe'ie. And they fabricated that to show how evil it was to be a follower ofthe Shafe'ie Madhab. And also ahadith like this will come , a fabricated Hadithobviously , there will come one of this Umma he will be the torture of this Umma, hisname is Nou'man ibn Thabet and we know that Nou'man ibn Thabet is Abu Hanifah. Butthese are two examples that come to mind and obviously they were within the Shafe'ies

who fabricated a Hadith, you know, to refute the hanafys and so forth and so forth. Thefourth reason why people fabricated hadith was:

4- Amongst the story tellers, and this was very famous in the second century of Islam, in theAbbasid dynasty specially , where story tellers were very common, and you know, peoplewould gather around them and they would get paid, you know, people would give themmoney. And we find this amongst, you know the kawali singers today, you know, they sitand sing, you know, anashid , and the so called devotional music and we find thatpeople give them money. And the story tellers in the same ways, they were like this, andthey would tell stories, and to give their stories some sort of authenticity or genuineness,

they would fabricate a Hadith on the prophet Salla Allah 'alih wa Sallam. They would saythings like, whoever did this, the prophet Salla Allah 'alih wa Sallam would, he said,Allah will grant you thousand palaces in jannah, in each palace there would be and youknow how story tellers are people who are very good in telling stories. But the prophetSalla Allah 'alih wa Sallam, they also would tell stories to make people laugh, to entertainpeople, and they sometimes fabricate things, but the prophet Salla Allah 'alih wa Sallam



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in a very genuine Hadith which includes lying against him, and just lying in general,when it comes to entertainment, he says that:

"Woe be to the one who lies to make people laugh", so it is very stern warning from theprophet Salla Allah 'alih wa Sallam, that we try to avoid it. Sometimes when we aretelling humorous story about ourselves, sometimes we get this urge just to add one or twothings into it just to spice up the story, we need to remember this Hadith of theprophetSalla Allah 'alih wa Sallam, so that we do not fall into that trap that we, whateverwe say, we say it, if you want to make people laugh you know, and cause them to someenjoyment, then you know, tell them the story as it is without spicing it up and withoutlying.

5- Ahadith that were fabricated for political reasons, like to come closer to the leaders , togain favor with them , with the Khalifa and we find one example , there are many,but one example that I will mention here is: a man entered upon Almahdi , one ofthe Abbasid rulers and saw him playing with a pigeon and immediately when he saw that,he said that the prophet Salla Allah 'alih wa Sallam says that there is no competing formoney except in races with horses or camels, or on foot , or using a bow and arrow,meaning target shooting, and lastly racing with pigeons. And so, Almahdi was very, youknow, he knew immediately that that man had only narrated this Hadith to impress himand to show him that what he was doing, meaning having pigeons and racing them issomething which the prophet encouraged, so he fabricated the Hadith to gain favor withAlmahdi, and Almahdi then ordered that the pigeon be slaughtered. Some people say howcould he slaughter this pigeon? What did the pigeon do? But, there is no problem in that.Firstly, if we said that he slaughtered the pigeon so that, you know, nothing .., he is trying

to protect the Sunnah of the prophet Salla Allah 'alih wa Sallam and saying that, youknow this Hadith has no basis, I dont care, I have just slaughtered this pigeon. also, it ishis pigeon, he owns it, so, he could kill it, also there is no mention that he has just orderedit to be killed and you know, it has just thrown away, rather, there are so manypossibilities; he could ordered it to be given to the poor, or he could have eaten it himself,so, there is not really a problem with that. Some scholars in their explanation of the storysay what was the sin of the pigeon, but there is no real problem there.

6- To seek fame. Now, we know Insha'Allah, to have ahadith and to be narrating ahadithwhich no one else narrates, meaning that because of your extensive travel and your zeal

for knowledge, you have collected ahadith, you know, from various places, from farawayplaces, that other narrators in your city might perhaps do not have, so this is somethingthat 'Ulamaa consider to be great. But, if you fabricate ahadith, or, you know, not only theahadith themselves but also the asanid . Like, if you have a Hadith which youreported through imam Bukhari and no one else had this Hadith on the authority of imamBukhari, then this would be considered something great. But here we find that if you arefabricating Hadith, or asanid, so that people would think: subhan Allah, Masha'allah, look



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at this man; he has ahadith which no one else has. Then that is one of the reasons whypeople fabricated ahadith seeking fame, seeking to become famous for having that whichothers did not have.

Now, what is the ruling of Mawdou' the ruling of Mawdou' is that it is haram, listen verycarefully, it is Haram to narrate it. So even if you know that it is a fabrication, you know thatit is weak, then this is haram for you just to mention it, except if you say that it is fabricatedas I mentioned the example before about the horse and the sweat, that, if you are going tomention that Hadith, or that story, then you have to say that it is a fabrication. And if you lookat, subhan Allah, the amount of fabricated Ahadith out there! The 'Ulamaa have written somany books, there are so many books of the Mawdou'at , many books that havebeen written by the scholars, and subhan Allah here are so many fabricated Ahadith,thousands of them literally, and we see that there are so many reasons why people havefabricated hadith, so definitely there were going to be many. But that shows you that Allahsubhanaho wa Ta'ala has protected the sunnah of the prophet Salla Allah 'alih wa Sallam so

much so every single fabricated hadith has been documented and we know who fabricated itand we know why we say that it is fabricated . You know, Insha'Allah when we do a moredetailed book in the future, we will be able to discuss this in much more detail. Just to giveyou an example , in the Islamic University of Medina, in the Faculty of Hadith, fabrication,the Mawdou' hadith and all the factors that deal with this are studied in one semester, threetimes a week . So we spent at least 24 hours studying the Mawdou' hadith and we doassignments on it and so many other, we studied the books, we studied the reasons, and somany other things. What we are discussing in this lesson is only, you know, the basics and itis only the most important aspects. But some of the books that have been written is the bookAl-Mawdou'at by Ibn Aljawzy , it is about four or five volumes, and also

the book by Imam Alsiouty (Al-la'al' Almasnou'ah) and also the book(Al Fawa'ed Almajmou'ah) by Al Shawkani.

Now , the book Al-la'al' Almasnou'ah, is a big book , a little bit smaller than Al-Mawdou'at,because mostly for the most part it is a summary of the book of Ibn Al Jawzy and the book AlFawa'ed Almajmou'ah by Imam Al Shawkani , is a book that deals specifically only with thehadith. It doesnt mention why it is fabricated, he only mentions the hadith, and he alsomentions the text of the hadith, he doesnt go into any other issues or any other explanation.This book is only in one volume.

We will take a break, Insha'Allah, and when we come back, we will discuss how we knowthat a hadith is fabricated. After the break Insha'Allah, we will talk about that.




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Lesson 4 - Part 3

[Alhamduliallah wahdah wa Alsalahto wa Alsalam 'ala man la nabey b'adah wa 'ala Aleh wa

sahbeh Agma'ien]


Welcome back.

We were discussing that how do we know that a Hadith is fabricated? How do we know that thisis a lie against the prophet, Salla Allah 'alih wa sallam? And there are many ways we'll mentionfour of them.

Number1: we know that from the admission of the person, the person makes tawba , theperson repents and he says that I fabricated these 10 or these 15 or these 20 Ahadith and fromthat, from his admission and his confession we know that these Ahadith are fabricated.

Or we know through history, we, the person claims to have heard from a particular person or

the person or we look at the Hadith itself and the person says that the prophet, Salla Allah 'alihwa sallam, he did this at the battle of Hudaibia or the prophet, Salla Allah 'alih wa sallam,was with this companion. An example of this would be the prophet, Salla Allah 'alih wa sallam,and his uncle Abu Taleb were at the battle of Hudaibia we'd say "no it's impossible,how could you say something like that? Abu Taleb died before the Hijra of the prophet,Salla Allah 'alih wa sallam" so it is impossible, historically impossible, that Abu Taleb was so weknow that this particular story, that particular narration is a fabrication.

Number 3: something which indicates specifically to the rawy itself so sometimes, an importantpoint here is that sometimes this, a Hadith is a fabrication not on intentionally but

unintentionally. What is an example of that? An example of that is one of the narrators or one ofthe sheikhs of Hadith was sitting in his gathering and he was narrating a Hadith and he wassaying the prophet, Salla Allah 'alih wa sallam, said and just before he's about to mention theactual Hadith a man came in, a very pious man, and this man had a very, you know, had,Masha'Allah, as we say, had a nour on his face so the sheikh said instead of mentioning theHadith he says " " "Man kathar salatoh bel layl" that whoever makes sala at nighthis face is bright during the day. So everyone sitting there thought that that was a Hadith of the



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prophet, Salla Allah 'alih wa sallam, because the sheikh was about to narrate a Hadith but thenwhen he saw this pious person and he saw his face he said that whomsoever makes sala at nightthen Allah, subhanho wa ta'ala, will grant that person brightness, a brightness on his face duringthe day. So that's unintentional that Hadith was then narrated afterwards as a Hadith but becausewhen we look back and we research the actual Hadith and the circumstances that surrounded it

we know that it is not a Hadith of the prophet, Salla Allah 'alih wa sallam, it is a lie but it wasdone unintentionally.

Number4: we look at the Hadith itself and when we look at the Hadith of the ghosl and thesweat we look at this Hadith and immediately a person would say "no, the prophet, Salla Allah'alih wa sallam, never said that" without even checking the chain of narration, without evenlooking at any other aspects of the Hadith the wording itself, the Hadith itself tells us that theprophet, Salla Allah 'alih wa sallam, did not mention that.

He says then: " ""wal thany" is called the " " "matrouk Hadith" the second isdiscarded report " " the second is the discarded report, why? Because the narrator isaccused of lying because he is accused of lying if we have a narrator that has been accused oflying in a sanad then we say " " "Hadha hadith matrouk" this Hadith is matrouk.

" ""Wal thaleho al monkar 'ala raaayen"

The third is the disclaimed report according to one opinion. So if there are enormous mistakes,the narrator makes more mistakes than that which he narrates correctly then we say that theHadith is monkar and we said that this is according to one opinion and another opinion is thatthe monkar Hadith is the Hadith in which the weak narrator, the da'aif rawy , hecontradicts the theqat and therefore we would say that the Hadith is monkar.

" " "Wa kadha al rabe'a wal khames"

As are the fourth and the fifth. So we said the fourth reason was heedlessness and the fifth wasmoral corruption and both of these Ahadith, if we find that there's a rawy that is a ghafel orfeeh ghafla or a rawy that, say, faseq meaning that he has been accused of fesqthen we call these types of Hadith we call it monkar.

" " "Thomma al wahmo aw al wahamo"

There are two ways to say this we could say alwahmo or we could say alwahamo . And

in some verified manuscripts the word we used is alwahamo with a fatha on the haa .

" "

"Thomma alwahamo en otole'a 'alih bel qaraaen wa jam'a altoroq fal mo'alal"

When delusion is discovered through external indications and gathering the parts of transmissionsthen it is the defective report. Now, the only way that we are going to find out that some delusion



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has taken place that there were some delusions on the part of the rawy is if we check every single,we look at external indications, we look at the circumstances of the rawy or we look at all thedifferent asanid and we join them together and then we could see that there's something wrongwith this. Now there are a few types of 'aela there's an 'aela which takes place in the sanadwhere the rawy, for instance, he instead of saying Ka'ab Ibn Morra he says Morra Ibn

Ka'ab and we will discuss it again at the maqloob or there's an 'aela in the mattenitself, one rawy says something which the other rowat do not mention and that we

discussed under shadh or we find that there's an 'aela in the sanad of the matten and wealready discussed some examples of that.

" "

"Thomma al mokhalafto en kanat be taghyer al seyaq fa modarj al esnad"

As for contradicting others if it results from changing the wording of the chain then it is the chaininterpolated report. If someone has added something someone if the narrator and he contradictsothers by changing the way in which the sanad is being narrated then we call this modraj al esnad

. An example of this would be, if the rawy instead of saying Malek 'an Nafe'a 'anIbn'Omar he says Malek 'an Zuhry 'an Nafe'a 'an Ibn 'Omar

so he added, he interpolated Zuhry that then is called modraj al esnad .

" "

"Aw be damj mawqoof be marfo' fa modraj al matten"

Or conflating a halted companion report with a raised prophetic report then it is the contentinterpolated report.

Now there are many examples of this and it's going to happen at the beginning of the Hadith inthe middle or at the end and this happens sometimes when the narrator after the tabe'ein headds the word of a companion into the words of the prophet, Salla Allah 'alih wa sallam, so thewords were separate but he added them he joined them together he interpolated the words of thesahabi into the words of the prophet, Salla Allah 'alih wa sallam, and it seems now that thoseseparate statements are a one and they are attributed to the prophet, Salla Allah 'alih wa sallam.Now there are many reasons why someone would do this, sometimes the prophet, Salla Allah

'alih wa sallam, or something is reported about the prophet, Salla Allah 'alih wa sallam, andpeople are unsure exactly what is meant; an example of this is the prophet, Salla Allah 'alih wasallam, says: that there are no day in which good deeds are beloved to Allah, subhanho wa ta'ala,than these 10 days. Now, if anyone after the companions, and obviously they were there, theyknew what the prophet, Salla Allah 'alih wa sallam, was speaking about specific days but peoplenarrating this Hadith that were not present like the tabe'ein and those after them, they would not



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know what the prophet, Salla Allah 'alih wa sallam, meant so the rawy says:"" "Ya'any al 'ashra men dhy elheja" that what is meant is that the prophet, Salla Allah 'alih

wa sallam, is talking about the 10 days of dhu elheja so that is the rawy says he means the 10days those that were interpolated into the sanad. but we know that after joining all the differentchains of narration we know that what is meant is not the prophet, Salla Allah 'alih wa sallam, 's

words, those were not the prophet's words rather they are the words of one of the narratorsseeking to clarify what the prophet, Salla Allah 'alih wa sallam, means. Also 'Aisha , radiAllah 'anha, she discusses the prophet, Salla Allah 'alih wa sallam, 's first, you know, first timewhen he received the revelation and she says:" " "Kan yathanth" he used to worship andthe word, I've translated it obviously, but the rowat, Alzuhry, rahemaho Allah, he says"what doesshe mean? Kan yata'abdo " he used to worship Allah, subhanho wa ta'ala, so he explainedwhat the word yatahanth means, he says that it means. So that's edraj .

An example of how, you know, how we can know that it is modraj is that when we look at thewording of the Hadith we can say, we can see that it is something which the prophet, Salla Allah

'alih wa sallam, could not have said. The example of this is that the prophet, Salla Allah 'alih wasallam, is reported to have said in one narration that if it was not for jihad and, rather the prophet,Salla Allah 'alih wa sallam, says:

" " "lel'abd al momlook ajran"

For the slave, he has two rewards and then the wording goes on and it says that "and if it was notfor jihad and being good to my mother then I would have wanted to be a slave". now when welook at the first part of the Hadith there's no problem there but the second part of the Hadith couldnot be the words of the prophet, Salla Allah 'alih wa sallam, because the prophet, Salla Allah 'alihwa sallam's mother passed away when he was a child, so there's absolutely no way that theprophet, Salla Allah 'alih wa sallam, could have been good to his mother. But that at just lookingat the wording and the other way is by joining all the chains, all the asanid of this Hadith and itbecomes absolutely clear that what is meant is not the words of the prophet, Salla Allah 'alih wasallam, but rather the words of Abu Hourayrah, radi Allah 'anh.

Now if it is done, when it is done intentionally it is done to explain, that's one, you know that'sone reason, and another reason is that it is a lie, someone adds something to the words of theprophet, Salla Allah 'alih wa sallam, as we mentioned earlier the Hadith of Ghayath Ibn Ibrahim

when he was with Almahdy and the story of the pigeon he added the word"and birds" into the Hadith and that edraj, that adding of the wording he done so lying againstthe prophet, Salla Allah 'alih wa sallam, so that it is, you know, that is a massive mistake and it isa major sin. Or could be done mistakenly but this if it's done through mistakes and heedlessnessthen this affects the dabtt of the rawy and that is a totally different subject.

" " "Aw be taqdim aw be taakhir fal maqloob"



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Or transposition then, the topsy-turvy report. Now let's get the replace in the sanad or in thematten. An example of it happening in the sanad is if the person narrates the Hadith and insteadof saying on the authority of Ka'ab Ibn Morra he doesn't say Ka'ab Ibn Morra he saysMorra Ibn Ka'ab or instead of saying Malek 'an Nafe'a he says Nafe'a 'an Malek so he

turns it around and that's why we call it topsy-turvy report. I like that translation, Masah'Allah,topsy-turvy. Or it could take place in the matten itself in the wording the prophet, Salla Allah'alih wa sallam, is reported to have said that 7 people who will be under the shade of Allah,subhanho wa ta'ala, on a day that there will be no shade except the shade of Allah, subhanho wata'ala, may Allah, subhanho wa ta'ala, make us one of those 7 people but one of those people willbe the person

" "

"Al rajol aldhy rasadaq hata la ta'alam shemaloh ma tonfeq yaminoh"

So much so, he gives in secrecy so much so that his left hand doesn't know what his right hand isgiving. Some narrators have narrated this Hadith and they have said he gives charity in secret somuch so that he's right hand doesn't know what his left hand has given. So this is turning aroundor swapping the words of the prophet, Salla Allah 'alih wa sallam, and we know that this isincorrect and this is a mistake in this particular Hadith because in Bukhari and Muslim theirnarration is that his left hand doesn't know what his right has given.

" "

"Aw be zaydat rawen fal mazid motasel al asanid"

Or inserting a narrator then it is the incursion into an already connected chain report. Now I keepon using this example of Imam Malek because it's a very famous example and the example is thatsupposed to be it's supposed to be Malek 'an Nafe'a 'an Ibn 'Omar but what would someone do,someone says Malek 'an Zuhry 'an Nafe'a 'an Ibn 'Omar and he adds Imam Zuhry to, into thechain but the chain has already been established by Imam Malek from Nafe'a without theincursion of Alzuhry so therefore we call this almazid fy motasel al asanid itis an incursion into an already connected chain report.

" "

"Aw be abdaloh wala morajeh fal modtareb"

Or it is substituting one narrator for another without preponderance of one chain over the otherthen it is the inconsistent report. What is meant here is that one narrator is substituted for anotherwithout there being any. We are unable to ascertain what exactly is meant. In one chain of



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narration we have Mohamed on the authority of Ibrahim and in another chain we have Mohamedon the authority of Isma'eil and in another chain we have 'Abdullah Ibn Mohamed on theauthority of Ishaq and there are so many different ways in which the Hadith has beennarrated, these rowat have been substituted from one chain to another. It's the same Hadith butevery sanad is different and there's absolutely no way of knowing for certain which one is the

correct sanad, which one has the correct sequence of rowat and if that is the case then we call thisthe inconsistent report. There are so many different narrations, there's no way of tarjeh andthis shows that there's no dabtt there was no dabtt on the part of narrator and just in everydayscenario, someone tells you that there was an accident with a blue car and another person says"no, it was a red car and a purple car" and so many people give you so many differentinterpretations and you know that none of them actually know what happened so we call this amodtareb report.

[End of part 3]



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Lesson 4 - Part 4

" " (wa qad yaqaul abdl 'amdan emtehan) substitution may occurintentionally for the sake of testing. what this means is that sometimes substitution in the(sanad ) takes place , or in the (matten) not because it is a mistake on the part of the(rawy ) ,but rather the student want to test the teacher or other ('Ulamaa ) want to test youknow their colleagues . an example for this, a very famous example is the example of imamBukhari .Imam Bukharis fame becomes wide spread in the Muslim world ,and hewas planning to travel to Baghdad and the people found about his upcoming visit ;so the(Ulamaa ) there they decided on what they were going to do, it was they were going to testwhether or not imam Bukhari was really this amazing (Muhadeth) about whom they had

heard . so what they did was: they took ten student or ten 'Ulamaa they gave each alemten hadith but they swapped around the (asanid ) and also they gave, for instance if thehadith is " " is narrated by ('Umar) with a certain chain of narration with acertain sanad , they will give it, they will make it on the authority of Abu Hourayrahwith a totally different (Isnad) and they did this with every hadith until they had 100 of this

Ahadith that were jumbled up. So when imam Bukhari he came, they organized ameeting with him in front of, not only the 'Ulamaa, but also the common people, they hadthis test or this exam for imam Bukhari . . So each one would come and he would recitethese ten jumbled up Hadith which he had until he finish ten. After every single Hadith imamBukhari says I do not know it, I do not know it , I do not know it , this is the first time I heardit ,so the common people are , is this imam Bukhari ?!The person we have heard so muchabout?! how is it possible that he does not know any of these Ahadith and he does not alsoif he knows that it is a tricky doesnt he say anything ; so they were a bit disappointed theywere thinking to themselves that we came here to witness something great but instead we arebeing disappointed in this way ,but the ('Ulamaa) amongst them they knew that he knowsthat something is wrong , he knows that every single hadith, and you know-they were expectingsomething great to happen . At the end after listening to one hundred incorrectly narratedahadith imam Bukhari , then he addressed the first person and he said as for what yousaid, you said it in this way and he went through each one of the ten hadith that this person had

,and then he said ,but that you said, but this is how it is supposed to be ,and he did this withevery single hadith .the first person the second person all the way until the tenth until he hadfinished all one hundred .he not only did memorize the all one hundred hadith but also he wasable to correct it, and put the proper (Asanid) with the proper (motuon) and also fixevery single mistake that they have made . so that was an amazing feed by imam Bukharinot only did he memorize the mistakes but also he knew how to correct them and at that timeeveryone was absolutely certain that he was even greater than what they had believed before.

http://www.google.com/search?hl=en&ei=WeOcS4q8KsH-_Aarqdz7CQ&sa=X&oi=spell&resnum=0&ct=result&cd=1&ved=0CAUQBSgA&q=Abu+huraira&spell=1http://www.google.com/search?hl=en&ei=WeOcS4q8KsH-_Aarqdz7CQ&sa=X&oi=spell&resnum=0&ct=result&cd=1&ved=0CAUQBSgA&q=Abu+huraira&spell=1


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Ibn Hajar Rahemaho Allah, he continues then he says:

" " (aw btghier hrof m'a bqa asyk fl msahfo )

Or there could be alternation an alternating dots or vowels while orthography remains thesame . Then the dot distorted report or there could be some change in the letters themselves but

the actual sequence of narrators remains the same. what this means is that if some changes takesplace in the dots because as we know the dots or the vowels not only the dots but also the vowelslike the fatha the kasrah and the damah, the vowels, some changes they place inthe actual names of the narrator .an example of that would be the narrator's namemoragem becomes mozahem so what has happened was, what was happened is that the dotchanged from a ( ) it was taken away and therefore becomes mozahem .

look at the precision of the Muhadethin even one dot changes, because if I sayMohamed ibn moragem and I say Mohamed ibn mozahem they are two

different people and it affects the authenticity of the Hadith ,so they went as far as to preserve

the vowels and the dots of the narrators' name and that is before they even -you know- they evendiscuss the hadith itself this is the type of dedication they show to preserving the prophet SallaAllah 'alih wa Sallam legacy .

So mossahafh is when we change the vowels on a word, if it is supposed to be(Abdul Allah) and someone say 'Ubayed Allah) that would be a mistake.

Next is al muharaf or the vowel distorted report. So you have a narrator's name itsupposed to be Bashir but someone makes a mistake and he says Bushair, so what he hasdone? He distorted the vowels instead of being Bashir it becomes Bushair .and this is

called when the vowels are distorted.Now what happens if you are reading or you are studying book and you find there are mistakes inthe vowels? and this happens a lot especially when you are reading books that -have not been- nocare was taken before they were printed so we find that many mistakes that especially happenswith certain publishing houses in Lebanon .we arent going to mention any names . but it isreally sad to see .And the reason for this is that profit is the only intention that they only intend tomaximize the profit, and they dont care how the hadith of the prophet Salla Allah 'alih waSallam is preserved .it wouldnt shock me if most of these people not evenMuslim because, you now, I have heard some stories about that.

But can you change it if you found it in this way if, you know, that it is supposed to be Bashirand you see that it is Bushair, can you change it? yes, you can but you cant change thewording you have to put it as a footnote .if you are going to change it you cannot play put a linethrough the text you know- just in the top of the word put the correct word, rather you have tomake a footnote .I will take about that when we will speak about the writing of hadith.



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Now the author shows us that there in the issue of and he show us the importanceof studying with a teacher and not studying on our own , like Just taking up Bukhari and readingit. and the same you know- the Qur'an is an even better example the importance of readingQur'an to a sheik is so important Quran should never ever be learnt, its recitation should neverever be done on your own rather you should recite to someone who is knowledgeable in it ,that

person mustn't to be the greatest qare'e but the person must be at least qualified andmemorize the Quran or better than that the person has received an Ijaza in teaching of theQur'an ,and hadith is the same . and when we read a book we need to make sure that we read itto someone who has Ijaza .Alhamdulillah you know- I was able to study a few books ofhadith and received Ijaza in them .so it really changes your perspective and also you look at ,youknow, at how the 'Ulamaa have done it for you know- since the prophet Salla Allah 'alihwa Sallam , and as the sane goes that if you take books as your sheikh then youwill go astray and we have seen that happening so many times.

He then says " "

It is not permissible to intentionally alter hadith content by omission or paraphrase except forsomeone knowledgeable of what changes meanings.

Now Ibn Hajar, Rahemaho Allah, now is getting or is starting to discuss the issues of changingthe matten ,what we have discussed so far was the changing of certain issues in the Isnad, and we did speak about certain issues in the matten ,but here we are speaking about twomain issues :

One: omitting certain parts of a hadith that basically summarizing it, taking one part andleaving out another, or paraphrasing the hadith meaning narrating it by its meaning or

with using synonyms for certain words

Now, that is not permissible as he says it is not permissible it means that it is haram ,except for someone who is knowledgeable of what changes the meanings. An exampleof this is that the prophet Salla Allah 'alih wa Sallam if he says that it isnot permissible to do something except, or he says that it is not permissible to have a dogexcept the following types of dogs ,so if you omit the last part of the hadith, the wordexcept and what comes after it, then the ruling would be it is not accepted, it is notpermissible for a Muslim to own a dog and that would be a general prohibition meaningthat no Muslim can have any type of dogs, does not matter what benefit the dog is

Whether it be a shepherd dog , a hunting dog and that is why the ( Ulamaa) saidthat by doing this you are changing the ruling ;and that is the reason why that is haram .

but if the hadith is lengthy ,and the scholar understands the meaning of the hadith ,and heunderstands whatever he omits does not affect what he has kept ,the meaning, what he hastaken away is not dependant on the first part or the first part is not dependant on the partthat he has omitted ;then that is permissible



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and perhaps one of the most famous scholars -who do this - who did this rather-subhanAllah, you know, sometimes we are speaking about 'Ulamaa as if they still with usbecause their books are still with us, their legacy has remained and that is one of the fruitsof Sincerity and seeking knowledge and exerting ourselves for the sake of allah , is thatAllah (subhanaho wa taala) allows this legacy to remain.

Then he speaks about imam Bukhari what he does is that he speaks about or hetakes a hadith like or he takes a hadith which is a very lengthy hadith andhe takes parts of it and he uses in different sections of the book where he feels that it isnecessary or where he feels that he want to take up a particular ruling or he wants to makea particular point. So if the person is knowledgeable of what will change the meaning;then that is permissible for him, but everyone else it is not permissible to omit anythingfrom a hadith.

He then moves on and he says: "or paraphrase:, meaning to narrate a hadith by itsmeaning to give it you know- in the exact meaning, a meaning that's close to what theprophet Salla Allah 'alih wa Sallam accurately said ,so you are notquoting the hadith prophet Salla Allah 'alih wa Sallam and narrate thehadith verbatim, but rather you are paraphrasing it ,and the early scholars like

(shoubah ibn Hajaj) was very much against this; that you must narrate the hadithlike the prophet Salla Allah 'alih wa Sallam said it and it was notpermissible for anything else besides this . Any other way was not permissible the hadithhad to be narrated verbatim, the exact words of the prophet (Salla Allah 'alih wa Sallam)

, that was the opinion of (shaba) and others. But the (Sahaba)of the prophet Salla Allah 'alih wa Sallam , his companions, there are

many instances ,where they did not narrate the Salla Allah 'alih wa Sallamverbatim and they narrate the meaning of the prophet (Salla Allah 'alih wa Sallam)

words . Also we find that the ('Ulamaa) have agreed that it is permissible toteach the (shariah) to other people, to people who dont understand the Arabiclanguage and to explain the (shariah) in another language, explain the Qur'an andthe sunnah in another language, to translate the words of the prophet Salla Allah 'alih waSallam and the words of Allah to languages other than Arabic. All agreedthat it is permissible so if that is permissible, so to narrate the words of the prophet (SallaAllah 'alih wa Sallam) , to paraphrase them to give almost exact meaningof what the prophet (Salla Allah 'alih wa Sallam) said that must also then

be permissible like Ibn Hajar, Rahemaho Allah, says in nouzha.

Now, what we find in sometimes that if the (Rawi) narrates a hadith by its meaning itdoes affect the ruling sometimes. an example of that would be that in a hadith when theprophet (Salla Allah 'alih wa Sallam) was approached by a woman andshe says :" " that she basically approached the prophet Salla Allah 'alih waSallam wanting to marry him, offering herself in marriage to the prophet ,



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salla Alah 'alih wa sallam, and at the end of the hadith you know the hadith is veryfamous the prophet Salla Allah 'alih wa Sallam end up marrying thiswoman to one of his companions and the words the prophet Salla Allah 'alih wa Sallam

used were: there are three narrations :

1) (zwagtak) meaning I married you

2) And (ankahtaka) almost the same meaning, also I married you

3) But in the third narration which is (mallaktoka) meaning that I have given her toyou literally in ownership or meaning I gave her to you in marriage

But now the problem with it has not the same meaning as (ankahtu)(zawajtu) does not has the same meaning as (zawaj)and (nekah), because(mol k) ownership and (zawag) marriage are totally two different things. Sotherefore ('Ulamaa) say that the person that narrated this hadith by its meaning, we

cant accept that two are not really synonyms, and the meaning does change." " (fan khfyul mana ehteg elashrhul ghreb )

If the meaning is obscure then explaining odd words is needed. Some times in the wordsof the prophet (Salla Allah 'alih wa Sallam) we find that the prophet(Salla Allah 'alih wa Sallam) mentioned some words that even thecompanion of the prophet (Salla Allah 'alih wa Sallam) they are not sureabout it .and the prophet (Salla Allah 'alih wa Sallam) in the hadith hesays, when he speaks about that it will come a time where all the nations of the worldwill be taking you know- they will surround the Muslims like people get togetheraround a meal you know- just taking whatever they want , and the Sahaba said "

" (yrasool allah ) will it be because we are few numbers at that time prophet (SallaAllah 'alih wa Sallam) no you will be many like the foam on the sea but itwill be because of )wahan( , so the Sahaba said ya rasool allah what is wahan? andthen the prophet (Salla Allah 'alih wa Sallam) said " "(hob aldunia w krahytul mawt) it is the love of this world and dislike of death, a dislike ofdying .so the word (wahan) they dont understand what prophet (Salla Allah 'alih waSallam) meant by it , so they asked him.

Now the words of the prophet (Salla Allah 'alih wa Sallam) becomesmore obscure as generations went by after the time of the companions and then thetabeien ,because the Muslims, the Arabs especially , they started moving on you know-they started conquering different lands the Persians , the Romans and the Arabiclanguage new words started creeping in ,and also words that were used by the prophet ,Salla Allah 'alih wa sallam, words that were commonly used by the prophet , Salla Allah'alih wa sallam, and his companions were becoming less and less used; therefore, the

http://en.wikipedia.org/wiki/Sahabahttp://www.google.com/search?hl=en&rlz=1C1CHNH_en-GBEG326EG326&ei=3KGdS5zHI82d_Ab759X7CQ&sa=X&oi=spellfullpage&resnum=0&ct=result&cd=2&ved=0CAYQvwUoAQ&&q=rasool+allah&spell=1http://en.wikipedia.org/wiki/Sahabahttp://en.wikipedia.org/wiki/Sahabahttp://www.google.com/search?hl=en&rlz=1C1CHNH_en-GBEG326EG326&ei=3KGdS5zHI82d_Ab759X7CQ&sa=X&oi=spellfullpage&resnum=0&ct=result&cd=2&ved=0CAYQvwUoAQ&&q=rasool+allah&spell=1http://en.wikipedia.org/wiki/Sahaba


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words people didnt know what they Meant , so now if the meaning is obscure whathappens is that we are going to explain these odd words .

I passed one of the most famous books, they are many and they developed over thecenturies, but the book is used today and perhaps one of the best books is the book"

" (alnehaya fi gharib Alhadith) basically literally translated "the end in thegharib of Hadith, meaning the obscure words.

So Insha'Allah we will end here, and the upcoming lessons Insha'Allah I will ask at thebeginning of each session, each lesson, I will ask two or three questions you know- thatwill help you with your revision

I Ask Allah subhanho wa taala to make our lessons beneficial Insha'Allah

.


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