Nukhbah al-Fikr notesSharh from: Shaykh Abd al-Azeez ibn Baaz Shaykh Muhammad ibn Saaleh al-Uthaymeen Shaykh Adb al-Kareem al-Khudayr [notes not included below] Shaykh Wasiullah ibn Muhammad al-Abbaas Shaykh Abd ar-Rahmaan ibn Naasir al-Baraak Shaykh Abd Allaah bin Abd Raheem al-Bukhaaree Shaykh Muhammad ibn Hadee al-Madkhali Shaykh Muhammad ibn Adaam ibn Alee al-Ethiobi May Allaah have mercy on the ones who have died and make their graves vast and a garden from Jannah May Allaah preserve those who are alive with His Preservance and lengthen thier lives and beautify thier good deeds

Mustalaha al-hadeeth; Mustala; ism mafool, yani the ulema have made this mustalah Istilah; they are qawaaid whic are istimbat

Hadeeth; wat is attributed to the prophet which is thaabit Can be; -sareeh -dalaalah

Command to learn mustalah

-allah commands us to confirm the khabr we received Fa tabayanoo in another qirah fa athbatoo Author ahmad ibn ali al-asqalaanee aka ibn hajr Written in 812AH Definition Nukhbah: mukhtaar, chosen, the best one Fikr: to reflect

Basmallah Some nuskh dont have basmallah, but ahl ilm mst of them said its in the manuscripts, such as qatlaboogha -he follows the way of the quran, basmallah and hamd, fatiha, khaf, furqan etc except tawbah -its the way of the sunnah -and the people of hadeeth, such as bukhari and muslim started with bismallah and no introduction -the khilaf on the hadeeth is about virtue, so no big deal, as its ithbaat in the sunnah

Al-Hamd -al, istiqraaghiyyah, all hamd that is suited and narrated to allah -laam is ikhtisas for allaah aloneAl-hamd; wasf kamaal, ma muhbbah wa tatheeem, as ibn qayyim said hamd has hubb and thatheem as two qayd Mudh dont have hub and tha'theeem

Al-Thanaa; is takraar of wasf of kamaal of hub and tha'theem, hadith qudsi of qasamuta dua bayni wa bayna abdi qismain...hamidani abdi...athna alaya abdi...majadani abdi...etc This is also in line with lugha, comes from ithnayn

Ilaaah -That which is worshipped, all that is worshipped is a ilaah -can be true or false good

Aleem Qadeeera/Aaalim qadeera Ilm; not jahl and dont forget...jahl before ilm and nisyaan can occur but allah is eternity Qadeer; not ajz and he is able to do what he likes -this is different from quwwa, as quwwa he can do what he pleases but oppositeto da'f

-lam yazal alim qadeer: refutation of asharis, as he knew in azal and it can be changed -ilm and qudra are part of dhaat -refutes ahsraihs who deny qudrah for allah -allah dont talk and have ilm on without jahl or khata or nisyaan, makhlooq do

These are sifaat dhaatiyyah and we must have eman in them Eman in his asma and sifat means; -We wont dsobey him cos he is alim -We always ask him as he able to do all..thus we do say oh allah if yiu want, but do dua with firm belief

Salaat wa Salam -Aaal: includes family and those who follow him and not family alone like raafidah say -aaal is aaam and if there shab after ot taabi, then this is khaasSalaam: -thanaa alyhi fi malil ala, abu aaliyah -some said salaat is the same as rahma -this is wrong, ayah surah baqarah...we cant say salah on normal people all the the time but we can pray for rahma for them...also there is a difference in the ayah surah tawbah where allah tells him to pray for the deceased cos its a salah on them, meaning salah can be given on anyone but this is with a subub and we can send salam on normal people if it is a taabi like in durood ibrahim, this is taabi from muhammad....ibn qayyim refuted this in various ways in dalaail afhaam

Sayyid Meaning he is a our leader but he is not kaamaal as he is created so he is sayyid walad aadam, as allah is our ultimate master -ibn hajar says sayyid with arsala, sayyad alone can be any master or leader

Amaa Bad: -Amaa is shurt -baad is what comes after, to make tamyeez of one thing than another, or what follows it So together it means what follows is different to what was before as a shurt on a particular topic/everything has been collected to talk about this topic

Sunnah to do this, bukhari in baab jumuah Wa bad is not narrated, refuted by muslim in is muqadammah And not thumma ama bad

Tasaaneeef The musdar is tasneef Some of ahl lugha said that we cant make jam of musdar -raajih is that we need to do tafseel:

a) if you want to do jam mutlaq, then this is incorrect because the meaning of the word is singular and not plural b) if you want to talk about types or amount, then this is OK, ibn taymiyyah

Busitat wal Aktusirat Busitat: meaning a lot, there are many books out there Ukhtisarat: there are few out that have memorised or abridged, thus he says this is a talkhees which is like a khulasa from all the masaail

Subab for the book -people asked him so he wrote, this shows we dont have pride nor shy from the truth and explaining -200 lines about five pages -took a day to write it -some said it was written whilst he was travelling -he then went on to explain it -it says in nukut, the uloom of shariah revolves around hadeeth and it enters every part of it, hadeeth, tafsir, fiqh, usool etc

First to write about mustalah Ramuhaathi in his book muhadith faasil Then Haakim Naysaaboori uloom al-hadeeth Abu Naeem asbhaani, MustakrajQaadi khateeb Abu Bakr Baghdadi, Kifaayah and adaab shaykh wa saami

Then there was qadi iyyad called ilmaaa Abu Hufs yaamidi called ma la yasa muhadith Then ibn salaah, very beneficial from all the above Then came nukhba, very precious and beneficial and there have been many shurooh of it, including ibn hajar himself, called nuzhah These are important as they explain the awaali and they are from the mutaqadimeen, so they have ikthisar and they have masaail that are benefical. Mutakhireeen depended on mutaqadmeen and sometimes they have heavy books like fath al bari, but these books from the salaf are mutoon and good for us to get understanding from and they usually have mustaradk of

Ilm of hadeeth is of types Diraayah: this is the lessons and fiqh Riwayah: the mustalah

Khabr -khabr is to know the tareekh, tareekh is to know the dates and haaal of what happened. The muhadittheen used tarikh to talk about ilm rijal, such as tarikh al-kabeer by bukhair, asbahani also etc -someone who knows about tareekh and the statements of the prophet, he is a muhadith

-jubayr asked ibn abbas was told about a man called nawful who said that musa who with khudir wasnt musa the prophet, and ibn abbas said this man is a liar -this shows a presence for verifying khabr and jarh and tadeel

-ibn sireen we didnt ask about men but when the fitna came we used to ask about men and take from ahl sunnah and leave ahl bida -tawoos kaysar yamaani: a man came to me saying things and told me to accept them but I said to him you are not from its people -ibn Mubarak: this religion is isnad, if it wernt for isnad people will say what they want -ibn mubarak: between us and them is the isnad

Khabr and verifying is of levels: -to ask the person directly/investigate, where did you hear? Like abu musa and umar -to do jam and compile of sunnah and to find anything odd: like umar ibn abdul aziz told zuhri and ramarzihi -this carried on and led to the books of hadith -when the muhadith tries to find a illa and verify using tareekh -to do jam of the books of hadith and the books of rijaal

Khabr can mean three things: -it can mean talking like hadeeth in the lugha

-it can be general khabr, general info includes hadeeth as well and athar -it can be khaas, more specific only hadeeth

-khabr is more aam than hadeeth, all hadeeth is khabr but not all khabr is hadeeth, but they are mutaraadifaan, same thing but two different names -some of those in muntiq get words that are similar and they make mutabaayin, so we need to pay attention to muntiq and istihlah -everything being similar or everything of this jins is included in another jins, this is aam and khaas mutlaq, so khabr and hadeeth is an example of this, all khabr is hadeeth and all hadeeth is khabr -some said khabr for others and hadith for prophet -some said khabr and hadeeth are the same -some said hadeeth from prophet but khabr is any info from anyone, aam, can include prophet

-also khabr includes all narrations, athaar, mawquf etc What is khabr? Can be true or false, something attributed to someone or something or about someone or something -Khabr has isnaad, this is the usl that that khabr must be connected to the person its attributed to Khabr and isnaad has types: -mutawatir: some said this is not part of the research of isnaad, like ibn hajar and ibn salah, as it dont depend on the authenticity of the hadith, tahawi said we accept all narrations from the companions without making a distinction -others from ahl sunnah also said that it is needed to be part of being authentic, they said its amal but not ilm as it is thunn like abdul burr in tamheed and others -qadi abu yala said ahmad was against this kalaam as it has no precedence in the salaf, usool al fiqh -shafi said we follow all wahy from quran and sunnnah in risalah -ibn qayyim in risalah tabukiyyah; if u dont follow wahy then u are not from the mumineen, to love is to follow and submit and accept it, some try to make a distinction and say there is thunn and yaqeen but this is baeed, if it is saheeh we accept, if not we reject

-Mutawaatir: shuroot 1) Not possible for them to gather on a lie cos they are all thiqa,

2) They have many in number from beginning to end, 3) Each stage has many narrators, 4) Each stage must be known to be tawatur meaning scholars from east to west, 5) Must be more than four, -this can be a problem as numbers are relative, eg if we have three companions we can say this is tawatur but if we have 60 tabieen we may say this is not tawaatur 6) Must be Muslim this is yaqeen, 7) Cant be against hiss or aql 8) itisaal sanad -Ahad: not multiple, under three. Three types: (more will follow below) -more than two, mashoor, it can be less, it can be one or none, it can also be called mustashideen as it has two witnesses -just two, azeez, this must be two by two in each part of the chain or less, ibn hibban says it must be two in each part -just one, ghareeb, this is when there is one person in any part of the narration [ghareeb nisbi] or one in each stage [ghareeb mutlaq] Eg mutlaq like the hadeeth of prohibition on buying a slave with a gift, ibn umar and others Isnaad -to know the state of the men -to know the routes -the way that the mutn is passed on in a silsilah -it can be via many routes or less

Mutawaatir -this is ilm and yaqeen and wajib for us to act upon Lufdh Maan -some argued numbers needed in part of the chain, but correct to say what is impossible for the group of people to narrate and its impossible for them to lie, even if its ten Eg If ten companions said they saw something, and this chain carries on even if its above four in other parts of the chain, then this is mutawaatir, this is stated by ibn hajar and agreed by others like shaykh wasi

-some said 4, 5, 6, 7, 8, 9, 10, 12, 20, 40, 60, 70, 100, 318 there are no real dalil for this -its correct to say that the number is no limited, cos at times shahaadah can be four [like in zina], two [like in wasiyyah], one [like in seeing hilaal] etc -we accept all that has narrated and we dont deny it, we should collect and accept all the routes, and we dont solit into levels of mutawatir as it is all accepted

Ilm can be yaqeen or thunni Yaqeen: ilm jazm -daroori or nathari, mutawatir is daroori...daroori not learned and known by all, mutawatir is opposite -others said mutawaatir is natahri as not all ulema know it and natahri needs istidlaal but daroori dont -sawab it can be bothor it can be as said above; things known by necessity like zina is haram is mutawaatir but others can be nathari known only to ulema -this includes khabr ahad if there is qareenah, ibn hazm and ibn qayyim and others eg when he sent expeditions to rulers the qareenah was the letter and the people -these qareenah can be other narrations supporting routes, used by ulema, ulema narrating it, narrated in two saheehs, ijma, etc [side note daraqutni treid to find illal in isnaad in bukhari or ilala khafeefa but he didnt challenge the mutn] -some say its accepted in acts but not in usool, aqeedah, this was not known to the salaf and the prophet sent muadh to teach both usool and furoo, this was mentioned in tamheed, that ahad can be ilm in usool and furoo, this is from ilm al kalaam, asharis and mutazilah and others, if we look at the books of aqeedah in salaf and khalaf we will find khabr ahad, if we look at the people who deny khabr wahid or split into usool and furoo, then there are following thunn as they say it might be daeef because of the numbers, but we have confirmed saheeh -some said yaqeen is one thing and then we have grades of thunn, like ghaalib thunn..but saheeh is to say ghalib thunn is also included in ilm and yaqeen Ahaad What aint the level of mutawaatir -It is ilm if it is sahih and we must act upon it based on the qareenah, jamhur..also the fact that the muhaditheen took it and accepted it shows we can accepted it, such as bukhari and muslim accepting it, so we must too -so ahad in its usl is weak but if we have qareenah to accept it then we accept it

-some said its not ilm itlaaq -if we look at the attitude of the salaf and those who came after, they narrated with juzm ahad hadeeth, eg alqamah, saeed etc all narrated a ghareeb hadeeth affirming that it is the statement of the prophet with yaqeen -ibn qayyim in juyoosh islamiyyah: we accept what comes to us and leave what is not good in the apparent -ibn hibban in saheeh: some deny taking akhbaar ahaad but we accept what is saheeh and whoever denies it then it is like he has denied all of the sunnah..as for what is marfoo in ahad and other than it then we accept it, whether it has mutaba or shaahid or not -If its weak we dont accept it -If we dont know then we leave it and we dont do istidlal with it -Mashoor: something famous, shurhr. Some from fuqhaah called this mustafeed -sometimes mashoor can be daeef as it refers to what is mashoor with the people Eg hadeeth; love of the counrty is a sign of eman, this is well known and mashoor with people but daeef -Azeez: two or less in every stage, azeez is called azz more than ghareeb cos of this its also called qawee and it supports or is an azz for ghareeb. Some of mutazliah said that this is lowest form of saheeh like jubaaee as they argued that Allaah tells us to bring two witnesses -this was refuted by hakim who said if a shahabi narrates then he isnt jahil, even if the hadith is ghareeb. Also forms of shahadah in shariah can be one or two, and this is accepted -some said that bukhari had a condition to accept narrations that were azeez at lowest -ibn arabi tried to support this, but this has nuthr as he said the companions knew the ghareeb hadeeth of umar for example as umar told all the companions on the mimbar, so there are no ghareeb or azeez -taqeeb, this is the rudd of the rudd -if the incident was true that the companions heard it, it means they were quiet and didnt narrate this, this is not correct and they wouldnt do thisalso the sub narrators didnt say this happenedthere are no mutabaat -ibn rushayd [has a book called ahsan al-abyun wa mawridal abyan-its about an anaha in sahihayn] -ibn hibban said there are no hadeeth in bukhari that are two by two all the way but there are azeez like the hadeeth of prophet being more loved

-Ghareeb: one in each stage or one in a stage

See: ilal by daraqutni e.g. Saheehayn: ibn umar said that the prophet forbade buying a slave by giving them a gift -ghareeb means someone strange, traveller -in istilah it means furd or waahid -furd means mutahid, meaning compiled in one -used by tirmidhi as well; the istilah means that it is only known in this way, so it can be in mutn or riwayah, meaning alone -some said ghareeb is weak, ibn hajar talked about in intro of fath: It has four stages: -hadeeth can be ghareeb and it contradicts what is strogner, this is saadh and munkar -ghareeb but it dont contradict, its narrated via saheeh narrators, this is accepted, haafidh, mutqin, daabit -ghareeb but the narrators arent that strong, this is hasan and accepted -ghareeb but its narrators are weak, this is weak or shaadh or munkar, depending -many of the salaf used this to mean daeef, usually based on kata or wham because it was unspported, ahmad said wataqoo alghareeb -ahmad said; if u hear someone from ahl hadeeth saying that the hadeeth is ghareeb then know it has a mistake or there is no isnaad even if sufyan or shubah narrated it. If ghareeb is not present then the hadeeth is saheeh by saying laa shay; sharh ilal al-tirmidhi by ibn hajar, ibn taymiyyah in rudd ala bakri -ghareeb can be mutlaq and nisbi: most say ghareeb mutlaq is ghareeb in each part or in the usl of the sanad [first narrator] and nisbi is when there ghareeb in any part of the chain. Ilal by daraqutni -ibn hajar said: furd mutlaq is when there is an usl for the sunad but it is only with narrator but the rest of the chain has more than one narrator, so this is different to ghareeb mutlaq -furd nisbi means that the ghareeb can be anywhere in the chain

-Shakaawi in tawdeeh; he made a difference between ghareeb and fard, he said furd is when a place or village narrate from one man, ghareeb can be one narrator in any part of the chain. So he viewed it to be different, ghareeb and furd

-ibn atheer in jaami usool: ghareeb is afraad, this is when one person is taken for a whole city and the whole city narrates it to another city or another city takes it and an imam mashoor narrates it on

-so ibn atheer said ghareeb is furd

-even though they different, all the meaning are the same or similar so there is no big difference

-ibn hajr said all mutn ghareeb has isnaad ghareeb Eg actions are by intentions: this is ghareeb and the mutn is ghareeb, meaning noone else narrate it or anything like it

-ghareeb nisbi: when on narrator part of the chain, narrates Eg maazini was part of the chain; he narrated eid salah where the prophet prayed qaaf and qamar

-ghareeb nisbi: its also ghareeb when a balad narrates, the family or tribe or balad narrates from each other Eg abdul lah ibn buraydah from his father, sakhaawi said this is gahreeb nisbi

-ghareeb nisbi: another type is when the mutn can be mashoor but it had also been narrated that another companion said it, this is also a type of ghareeb Eg it is well known that abi musa said that the prophet said that the kafir eats with seven livers but the mumin eats with one stomach [saheeh muslim] -scholars said this is ghareeb as it was not well known that he narrated this hadeeth, rather there is only chain, but it is narrated via various chains via ibn umar and abu hurayrah, and this is mashoor: mentioned by ibn hajar in sharh al-ilal

-ghareeb nisbi: it can also be when one of the narrators narrates something which the others didnt narrate, like a ziyadah or wording etc Eg if a mouse falls in butter then take it out and what it surrounding it if it is a solid but if it is not solid and its liquid then leave it altogether [abu dawood, Ahmad, bayhaqi, nasai etc, hadith of abu hurayrah, ibn musayb] -sufyan ibn uyananh, abu hatim, tirmidi, bukhari said that this hadith is mistaken, khata and gahreeb As it was narrated via malik, ibn uyanah, awzai from zuhri without the wording the solid or liquid [from the hadeeth of ibn abbas from maymoonah] This one is stronger as maymoonah is the usl of the narration and the other is shaadh.

Grades of Maqbool; four types- Saheeh and Hasan Saheeh and Hasan Saheeh dahithi: no doubt in its correctness, it meets the five conditions Saheeh li ghayrihi: saheeh due to different narrations Hasan dahtihi: lesser of a level Hasan li ghayrihi: weaker but has many narrationsi -so maqbool is of four types and we must act upon it, this is the view if jamhur, so we follow yaqeen or ghalab thunn and we must beleive that it is accepted and act upon it -some said no, it must be mutawaatir or mashoor for us to accept it -Hasan Saheeh: this is used in two ways, when unsure so we use both, or if the authenticity is via supporting narrations, one saheeh and the other hasan -this is better than saheeh alone as it has more chains, this is with tirmidhi -he has two istilah for hasan, hasan saheeh and hasan ghareeb -ghareeb: ahad narration supported by other routes, mutabah and shawaahid -ibn rajab said about istilah of tirmidhi: -ghareeb alone is weak and usuallay he explains -hasan gahreeb: tirmidhi shows that there is shawahid -hasan: authentic or some said has weakness or shaadh some said and can be narrated in a musnad -saheeh: authentic some said it can be narrated in a saheeh elsewhere, like bukhari -hasan saheeh: tirmidhi said hasan and supported by others to make it saheeh, highest level -ibn salah: hasan in lugha and saheeh in istilah -ibn daqeeq: hasan dunya and saheeh al-ulya -suyuti: hasan dhaat and saheeh li ghayrihi, he also said it can mean hasan but most saheeh on the subject

-nasaai in kubra, daraqutni, bayhaqi, ibn hajar: Just because the hadeeth has ilal it dont mean it is daaeef, sometimes we need to look at shawaahid and try reconcile the meaning with other texts -if the hadeeth differ too much then this is called mukhtalif hadeeth.. shafi in ikhtilaf alhadeeth also ibn khuzaymah was said about him the sunnah was reconciled in him..abu bakr ibn fawruq in mushkil al-hadeeth [some of the scholars say that this book has a lot of shubah in it as he was from ahl al-kalam]..haazimi in itibar fi nasikh wal mansook wal tarjeehaat al-akhbar

Saheeh: Five conditions mentioned by ibn hajar: 1 itisaal sanad 2 adl/taqwa: this means he is known to have piety, good akhlaaq and dont go against what is known to be good of the urf of the people in behaviour, talking and dressing etc. this must be in every part of the isnad because if we have one narrator who isnt aadil then he can easily lie 3 dubt/sidq, sidq is tabiq fil waaqi..if we can do ithbat we do it, if we can do nafee we do, if we dont know if he is sufooq or not, we do tawquf 4 no ila 5 no shuthooh, some didnt have this as a shurt, they would say saheeh and assah like in nukt, bukhari has shaadh hadith but this shows he didnt agree with this

-from these five it can be split into two: that what is needed and that which can be absent but still be saheeh: -needs to be present: no illa, no shaadh, itissal -adl and dubt: it can be absent but not too much

-these five conditions for one to be saheeh isnt agreed upon by all scholars, others added and took away. Eg some accepted mursal hadeeth but others would say there is no itisaal there -so what is agreed upon by all scholars are the following: -the narrator must be known and there is no jahalah about him, ibn awn mentioned this -if they have been used by the two shaeeh, bukahri alone, muslim alone, bukhairs conditions, muslims conditions, then all of the other saheehs then they are saheeh automatically The scholars differed witht the term, the men of bukhari or the the men of the books of six: ibn daqeeq, hakim, nawawi and others says it means the men they used Others said their conditions are met or the sifaat are like the sifaat of the men used by them, so their hifdh, adl and dubt etc is the same Others said it means the men used by bukhari with the people they narrated from, so sufyan is thiqah and zuhri is thiqah but sufyan from zuhri is weak**. Ibn hajar in nataaij akhkaar fi takreej alhadeeth akdhaar, 2/283 and sakhawi in fath al-mugheeth 1/p?? when talking about the men in the saheehayn, this is the correct view

Adl

-lugha: mustaqeem -narrator needs the following to be thiqah, adl and dubt: -adl: to be free of sin [murooah] and known to have taqwa [ibn hajar, ibn salah and others] -others said aadil is one who is known to be obedient to Allah [ghalib istiqamah], this was supported by saeed ibn musayyab, ibn Mubarak, shabi, shafi, ibn hibban, dhahabi, sanani said in tawdeeh: this is the best view, huwa at-tahqeeq -ibn Mubarak said it involves five things: prays in jamah, dont drink, nothing bad in his religion, he dont lie and he is not dumb; kifayah in the book of khateeb -nakahi: adl with the muslim is one who dont have anything bad or do anything bad with his stomach or furj, meaning he is obedient openly: ibn abi shaybah said in his musannif -also narrated from nakahi and others who said adl is not important as dubt and hifdh is what we are testing on -ibn hibban in adaab ash-shafi and khateeb in kifayah, bayhaqi in kubra, shafi said: I dont know anyone who was given obedience to allah except that he did some of sort sin except yahya ibn zakriyyah, and if we didnt sin then there would be no obidence, so if one is apparenytly and most obedient then he is adl and if the aghlab is masiyyah then he is mujarah

-adl can be when a narrator is well known and not mubham and and if the narrator is known to be thiqah and saadiq and free from sins -if the tadeel is mufassal then the jarh of a few dont matter -ibn hajar in fath said about ibn muthana who bukhari rejected, if a man who is known to be adl then we dont reject it unless the jarh is mufassal with a qaadih, ibn muthana doesnt have that -ibn atheer said in jaami usool: adaala is to have istiqama in seerah and deen and to be free of sin and known to be thiqah, if he is known to be true then he is thiqah and it is not enough that he stays away from major sins, rather he needs to be free from sins altogether including minor ones -ibn hibban said aadil is all muslim, even if he majhool, but this is not correct as too lenient, rather we need to know his seerah and his state, and adaalah cant be via apparent always -nakahi said in kifayah: only narrate from thiqaat and this needs research -adl is an extra part of one being muslim so not all muslims are aadil -ibn hibban in thiqaat and in his saheeh would also say people are not saheeh based on jahl, so how can he not based on lacking adl? -ibn taymiyyah and haraani: qaaidah fi anwaan istiftah fis salah: usl for humans is jahl and thulm, so the usl is not ilm and shar so we need ilm and adl to be proven as these need to be gained

-ibn qayyim in fawaaid: aslo mentioned the above -adl must be attested to by the scholars, so we do research in the state of the narrator Eg khateeb in kifyah said yaqoob ibn sufyan that someone said: ahmad ibn yunus that Abdullah umari is weak, but he said that only raafidah weaken him but he is thiqah as there is no hujjah otherwise

Nafee of adl: -adl can only be removed if we have clear jarh [like fisq or kathab etc], otherwise the usl is that if he is apparently obedient then he is adl -adl can also be removed if one cant tell if he is obedient or not, then the usl is that he is not adl, such as mubham and majhool [majhool haal and majhool al-ayn]: this was mentioned by -this dont apply to companions cos even if they are majhool, allaah has done tadeel of them all

If we know the haal and ayn of the narrators, some of the things that can do jarh on the adl of a narrator: -kufr -shirk -bida: many scholars left them altogether, like malik. Others excepted it cos they didnt call to it and the hadith wasnt affected, and also the bida wasnt mukafirah so they are still muslim, ibn hibban said itifaaq on this -fisq -jahl: some say this is qadh but others dont

-if the narrator is majhool they would do tawaquf like abi hatim ar-razi,, similar stated in nukhbah Dubt -dubt: to be mutqin, to be precise, not to confuse, good memory -so the one who has dubt is the one who is salaam from khata and ghalat, he narrates how he heard Dubt is of two types: this was mentioned by yahya ibn maeen under Abdullah ibn salih, he had dubt of kitaabah -dubt can be sudr eg baghwi said musnad al-jad by ali ibn jad said that abee ishaaq as-subeeee would remember like quran

-dubt in kitaabah eg ibn dizeel al-kisaaiee that he would have dubt in kitaabah, this was mentioned by dhahabiibn abi asim in ahad wal mathaaani, saeed ibn salamah was saheeh in his writing...hammad ibn yahya al awdi that abu zuray al-mahdi that his writing his saheeh but not memory [hifdh laysa bi shay]abu dawood taylasi would do hifdh and write but abu ubaydah would have saheeh writing, this isn suwallaat ahmad

-if one is usually always spot on and doesnt make mistakes and doesnt contradict others, he is mutqin thiqah haafidh thaabit, also called taam dubt -taam dubt: if one makes a few mistakes this is not something that would lower his level to sudooq and he would still be saheeh, not thiqah, sometimes he needs to be tested to make sure it is in line with others and there are no mistakes in his narration -khafeef dubt: if he is thiqah but makes a lot of mistakes then this is kafeef addubt, this would make it hasan dhaaitihi -sometimes the mistakes can be before and after, so it can be that he is thiqah in one place and not thiqah in another eg ismaail ibn ayyaash is thiqah in sham but in hijaaz and iraaq he is daeef -same applies if people narrate to him and from him, also same applies for shayook Eg jarir ibn haazim is thiqah but if he narrates from qatadah he is munkar cos he became mixed up at that time in his life, see thatheeb under his name -daeef dubt: always makes mistakes

-dubt and adl are separate, one can be adl and not dabit and visa versa: it can be that a narrator has dubt but not adl, as in he may have deviant views or not pray etc like Eg sulayman shathaqoonee, he wasnt adl Eg Muhammad ibn umar ibn sulm bughdadi: he didnt pray, as mentioned by dhahbi, he is fasiq and raqeeq ad-deen Eg: musa ibn abeeda, rijdeen ibn sad - they were adil and had taqwa but they didnt have dubt More has been mentioned in muqadmmad saheeh of muslim

Itisaal -being easy on making sahih is like being easy in making daeef -to make sure the whole chain is connected otherwise munqati -inqita can be four types; beginning, middle [one missing or two] or end -If the conditions are met then this is saheeh in dhaat

-if its lower then in dubt then this is hasan dhatihi or saheeh ghayrihi. Difference between saheeh ghayrihi and hasan dhatihi is that shaeeh ghayrihi has more chains then hasan dhaatihi -not like saheeh, lesser this is hasan ghayrihi -daaef: not meeting the five -iraqi said that these classifications of hadeeth are of levels so they are aam and khas mutlaq, meaning we take each chain by its level and not look at supporting -ibn salah and others said they are all the same level, they are aam khas wajihi, meaning a hadeeth may be daeef due to its chain but the chain may be supported

-Bukhari said meeting needs to be confirmed, Muslim said as long as they were contemporaries then this is accepted, but others said no this can be tadlees, but there is no ijma on this issue, especially on tadlees and muananah -qaadi iyyaad was not the first to talk about the difference between bukhari and muslim, he died in 544. Hafidh ismaili abu bakr died in 371. Ismaaili said that bukhari wanted the liqa to be thuboot and muslim said muaasarah is enough -haafidh ayni in umdat qari, juz 1 mentioned something similar to above

Most of the scholars say liqa is needed for samaa, even if he only met the person who he narrated from once, so they agreed with bukhari: -muslims conditions can lead to tadlees to many or mursal khafee -imam ahmad in ilal: ibn Abdullah who heard from sulayman abu dawuud from shubah from muwayiah ibn qurrah who said my father used to narrate to us from the prophet and we dont know if he heard from the prophet or if he narrated from someone else -qurrah is a shahabi, but here he didnt leave it muaasarah but he said I dont know if he heard, samaah, cos he wasnt sure if there was liqa -mursal sahahba are accepted as they are known to meet the prophet, but the point here is that he didnt know if he met -ibn abbas heard from the prophet very little, some said only 18 hadith, but he narrated a lot, cos he met, even if it was once -ibn abi shaybah in musannaf, from tawoos from uthman ibn affan, if the man and wife are separated 4 months, then they can divorce or keep each other, abi hatim ar-razi said that tawoos was muaasarah with uthman so his liqa with him is mumkin, but the khilaf is better as abdur razaq said, as we are not sure he heard from uthman 20/77

Mizzi agreed with Muslim but didnt disagree with Bukhari: -mizzi in thatheeb kamal in the tarjumah in jaabaan, bukhari said he didnt hear from Abdullah. Mizzi said that this is the way of bukhari in more than one place and he rejected and found many illa because of this, Muslim did well in refuting this in book

-this also shows there is no ijma on this issue either, so each to their own ijtihad but correct to say what bukhari was upon -ibn jarir in jami al-bayan: said there is ijma on the issue of bukhari being correct and whoever disagrees then he has gone against ijma -ibn katheer in tafsir and Shinqiti in his risalah muthakirah in usool al-fiqh: we can say ijma even if one or two disagree -ibn rajab in fath al-bari in 1/33 in sharh of hadith ibn amr, muslim is when his hand and tongue are safe: the point of bukhari that this hadeeth narrated by shubah using ananah, the hadeeth was heard by shabee, this is relevant and important, cos bukhari only accepted if there was liqa and sama, and he wouldnt accept ahl balad narrating from ahl balad unless it can be proven, so he would reject others like saeed ibn mussayb narrating from umar -ibn hajar in sharh ilal tirmidhi, 539: Ahmad was also of the view of bukhari, and aswad didnt have this opinion and this is khata -ibn madini, abi amr ad-daani, abu mughafarah samaani, bukhari, ahmad, abi zurah, ibn maeen, burdeeji, and others from jamhur mutaqadimeen were of the view of liqa and samah: some even were stricter than bukhari as they said suhbah needs to be affirm..this was mentioned by ibn rajab in fath al-bari, and sharh al-illa tirmidhi by ibn hajar

Difference between Saheeh and Daeef -saheeh and daeef, its difference -its chain is connected all the way, saheeh -its chain is disconnected, daeef. This is of types: -if the chain is left hanging and dont go all the way to prophet, its stops, its muallaq, this can miss out one person or all narratorsfirst one to come out with this wording was daraqutni in tatabu [which tatatbu hadeeth supporting some of the saheehayn] as mentioned by ibn salah in siyaanah saheeh muslim and taqreeb by ibn hajar -during sanad by one or more, munqati -two in a row, mudal -at the end of the sanad, tadlis, meaning the shaykh didnt hear from the previous narrator -at the front of the sanad, mursal -mursal comes from irsal, to send a message but in itilah this aint complete -saqt or inqita dhahir, is when the cut in the chain is clear -saqt or inqita kafee, this is difficult to find -tadlees: when skips a narrator but makes it out like he heard -irsaal al-kafi: if the narrators are contemporary and there is a possibility that the met then this is irsaal kafi, because there is a cut

but its hard to prove, as they knew each other and probably heard but we cant confirm This difference been given by ibn barr in beginning of tamheed Some scholars even didnt make this distinction

-Four types of conditions for narrators: -he heard and we can prove this -he met the person he narrated from -he was a contemporary -he was not a contemporary

Daeef -daaeef can be supported to be hasan Ways we know a narrator is weak: Munkar, liethis is mawdooo if one lies a lotone can also be matrook due to the level of their bidah, fisq, mukhtalat, and ghuflah..so daf shaded can be munkar but not daf khafeef Fisq Bidah Mix Confuse Mistake Negligence/ghuflah, kathar ghuflah can lead to munkar Jahl Suw hifdh

-so not all daeef is munkar, but others from muhaditheen did -one can also be waek if he narrates from a particular shaykh or place but in himself he is thiqah

Munkar -this can be when one lies a lot so he is known to lie

-it can also be when one narrates from someone known but the known person dont know him -ibn hatim in jarh an tadal, uqaili in dufa, ibn araabi in mujam, ibn adee in kaamil, baaji in tadeel wa tajreeh, abdur rahman ibn Mahdi asked shuba, do we take from those who are mutrak in hadith, shubah said this is when one narrates from one whos known but he dont know him, one who narrates ghulat, when one muhtam narrates, whne there is more ghulat Narrating weak narrations -yahya ibn maeen wrote to ahmad saying about mamar thabi anas, that mamar is weak in this chain and dont write his narrations down unless to be aware -this shows that the salaf would do munkar and would avoid weak hadeeth except to know them -haafidh khalili: to know the weak is to know its wording -ibn taymiyyah in rudd ala bukri: two types of scholars in jarh and tadeek, that which narrates only from thiqah like bukhari malik, shuba, abdur rahman ibn Mahdi etc, yahya and those who narrate saheeh and weak to know the weak ones like thawri and others and those after the salaf to do takhreej iek daraqutni, ibn jawzi and others to know the weak

It helps us to know the mahfooth and non-mahfooth: -mahfooth: tabi, shaahid, saheeh in itself -non mahfooth: weak and no supporting evidence

-it helps us to know the meaning of the mutoon ebing protect or not and stops something new coming into the shar -we also know the hukm of the narrators and know who to avoid and to accept from

Shaadh -shadh is one who goes against the thiqah by being even more thiqah or sadooq [maqbool]...dhahabi adds to this by saying shaadh also includes that which he contradicts even if he is weak -maqbool is a type of shaadh and daeef -shaadah and munkar are umoom and khusoos, mutraadifaan, they are both khilaf but their sifag are different but can be the same Eg a hadith may be shaadh because the narrator is munkar compared to others

Shaadh is of types: -contradicts that which is more thiqah

-dhahabi also said, if one contradicts one who ismore daeef than him -contradicts one who is daeef, same level, dhahabi said this is shaadh as well, he called this person munkar cos he is shaadh and weak at the same time

Difference between shaadh and ziyaadah -ziyaadah thiqah is accepted -ibn rajab in sharah ilal 2/530: -two hadeeth are the same but one has extra wording -ziyadah can be in mutn or sanad -ways ziyadah can happen: -when one narration has a narrator and he other doesnt -one narration has waqf and the other has raf -when one narration has narrators that others dont -when the ziyadah contradicts the rest of the mutn or what has been narrated elsewhere -idraj: extra wording has been put in

Ibn rajab carries on. So when do we know ziyadah and shaadh?: -theres no itlaaq, sometimes we do qabool and sometimes we reject -if some of ahl al-ilm say that it has supporting evidence from mutn or sanad then its ziyadah is qabool -ibn salah in marifah anwa hadith: we look at isnaad and if its dhaahir is saheeh then we look at what else has been narrated and if it contradicts and the narrators and their levels..if we dont know then tawaquf -ibn daqeeq al eed:if the zaaid is from someone who is weaker then we pay no attention to it -haafidh al-alaaee: ahmad, yahya, bukhari, abu zurah, trimidhi etc all looked at the qareenah -zaylaaee: from ibn abidul haadee-some accepted ziyadah mutlaq and some rejected mutlaq, but saheeh is tafseel, we need to look at the qareenah, to look at whos thiqah and which one is stronger

Bukhari and Muslim -best books after quran

-Bukhari is better than muslim, imam nasia mentioned this; this is because the ilal are free and the men are very strong: fath in muqadimmah -bukhari is better and muslim has better arrangement -some said other books like muwatta are better, but ulema agreed that bukhari is better -bukhari had stricter conditions, mutasil sanad and we must affirm they met, muslim said no, contemporaries is sufficient -Daraqutni said bukhari had mistakes, but this is riwaaya and not the mutn, he said bukhari is the best book and without muslim there is no bukhari -all narrators in saheehayn are adil and daabit, but they are not all thiqah, some can be sudooq such as mubatdieen but they are saadiq, or there could be mutabaat or shawaahid -Shuroot Bukhari: what is meant by this is that the men are connected and they have been used by bukhari, same applies to muslim and other books -another shurt he had, he was strict on, that we must confirm they met, even if they were contemporaries -so if they on the shurt of bukhari it means his men and that they met -if they say on the shurt of muslim, his men and they didnt meet -we take bukhari shurt above all others, such as the golden chain, malik-nafi-ibn umar

Ziyadah ala nuss -this is maqbool if it dont contradict it -we try to do taraud, tarjeeh, nuskh and then tawaquf -some shafis denied it and others accepted it ala itlaaq and others said look at the qareenah -if it contradicts, then we look, if it is more saheeh and more thiqah then we take it and say the other is shaadh -if the thiqah contradicts the ziyadah of a weak then the thiqah is shaadh maroof and the weak is called munkar -it can occur that the hadeeth is shaadh due to munkar and maroof at the same time -it can be that the isnaad has a ziyadah from a different route, but we can accept the mutn as there is tarjeeh or ziyaadah that adds info and dont conflict the first one Ziyada is of three types: 3 in isnad, 1 mutn, 1 in both:-If a narrator is maqbool and he adds to the other narrations then it is accepted -Escpeically if the person is from rijaal of saheehayn

-If the ziyadah contradicts the meanings of the others then we say itis weak -Especially if he has less thiqah or weak

Isnad: a- extra men in the isnad that others havent mentioned, ibn hajr in nuzhah Three types: -isnad is saheeh and the men are thiqah but then the narrator mixes another isnad with this one Eg bukhari: ibn Mubarak saeed ibn mussayb abu hurayrah [thiqah] Ibn mubarak- abi salam saeed abu hurayrah Abu salaam is added here, ibn mubarak said both isnaads are hadathni, meaning he heard it sareeh. dont increase in 10 lashes except with what allah has prescribed hadeeth, bukhari Eg bukhayr- sulayman-abdur rahman ibn jaabir ibn Abdullah abi burdah - prophet Another isnad has; layth yazeed ibn abi habib bkahy sulayman abdir rahman his father abi burdah hafidh ibn hajar said that the second isnad is ziyadah and mutdarib in fath vol.12, kitaab hudood, so did aseeli and others

-narrated by a narrator and he increases in one of the narrators in another way from what is known, so he dont add it to the original sanad, and he dont mention the added narrator in the first narration Eg esa ibn yunus hishaam ibn urwah Abdullah ibn urwah from his father aisha, about the hadeeth of ummee zarr [saheehayn] There is another isnad tabarani in kabeer: Darawurdi - hishaam from his father aishah the second isnad has no Abdullah, his brother Esas isnaad is mahfooth and darawudi is rejected as the first one is more precise and ahfath as missing out a narrator makes it munqati, even if he heard it direct from his father because there are two isnads. If he heard it direct from his father then he would have no need to mention his brother in the first one, so its munqati

-narrates a hadeeth and has two isnaads, and he increases in the second isnaad and doesnt mention it in the first one, this sometimes has wahm or some kind of naaqisah

Eg imam ahmad said in masaail abi dawood, ibn ajlaan muhammad ibn kab- muawiyyah prophet whoever allah loves good for he give u fiqh in deen.ibn ajlaan hadathani Muhammad ibn kab, ahmad said about this, some had yazeed ibn ziyaad between them in another isnaad, the ziyaadah is wahm

b-

c-

mutn: dboth: e-

Ziyadah of nus which are weak is of four types; 1 munaafiyyah, no taraaud this is rejected

2 mafooth shaadh Eg thiqah narrated but the ziyaadah comes from one more thiqah than the rest, then we accept what ths one narrated

3 maroof munkar eg a weak adds what thiqah narrated if he is weaker if not weaker then we accept it and do tadeef of other narration

4 mukhaalif li mun arjih Eg if jamaah narrates but one thiqah adds this then he is shaadh

Types of mutaaba -this is for furd or ghareeb hadeeth, ahaad, that which has low amount of narrators -mutaaba is to support, if we find it then it becomes hasan li ghayrihi -Taamah: the narrator has a mutabaa direct after him or someone he knows

-Qaasirah: someone better than him is his muataaba -shaahid; when a companion says one thing and another companion backs him up or there is another narration with the same meaning, or a mutn that has the same meaning as the original hadeeth -Furd: if there is no shaahid or mutaaba -if the hadeeth is clear and there is taarud or no need for taarud, this muhkam -if there is contradictions, then this would need taraaud or it can be shaadh or mutahaabish

-tatabu are only for jaami and masaanid and juzz -jaami: that gathers everything from the sunnah from different aspects, such as aqeedah, tafsir, fiqh, sunan etc -Musnad: set by order of virtue of companion, so abu bakr then umar, then uthman, then ali, then the ten promised jannah etcorganised in alphabetic order -juzz: that concentrate on a topic

This is of two types; -naqis; when we reconcile by lessing one, so one can be weak or one is aam and the khas

-taaam; we make reconcilaiton in every aspect so both are muhkam -muhkam means clear in its rulifng -muhkam in mustalah hadeeth means that we can reconcile the narrations without lessing

Eg la adwa, la tayyaar, in another narration it adds la ghooul, la safar etc We say all are applicable

See; shinqeeti in daf ihaam al idtiraab an ayaat al kitaab...ibn qutaybah in jam wa taraaud....

-If we cant make jam then this is called mukhtalif hadeeth -if know the dates we can do nuskh....eg ibn qayyim said all thr ayaat of afw were nuskh with ayat of sayf but jam is possible -shuroot of nuskh; -we know the dates -we are unable to do tarjeeh If the two above are not known then we do tawaquf

Ways to deal with conflicting text; A-look to see if its muhkam B-then we try to taraaud C-if we cant do taraaud then we do nuskh if we can D-if there is none of the above we try to make tarjeeh E-if we cant do any then we do tawaquf, this is not possible as the deen is complete, tibyaan li kulli shay

Eg hadeeth maymoonah saying he married me and he wasnt muhrim but ibn abbas said he was muhrim...we can do tarjeeh and say he wasnt muhrim but was away to makkah

The book is split into two thus far Maqbool and its types Explanation of saheeh, hasan, their conditions, bukhari, muslim, istilah of maqbool, what to do when two saheeh contradict [taradu, tarjeeh, nuskh, tawaquf]

Now it starts in mardood This is cos of suqt in sanad or problem with raawi

Mardood can be done because of various reasons:Suqt; a gap in the hadeeth T'an; no adl or dubt of the raawi Mardood; dont have shuroot of qaboool at all

Muallaq: -when the author leaves out narrators on purpose, one or more -160 in bukhari. Mentioned by suytui in tadereeb raawi -this is accepted only when the shuroot of the musannif is fulfilled, so the muallaq hadeeth must be able to verified if necessary with its narrators etc otherwise it can be tadlis -it must be done for ikhtisaar only

Muallaq in Bukhari

Muallaq are of types but can also be veirified with other shuroot: 1) -using shuroot of other muhaditheen eg hadith aisha, prophet would do dhikr in all times, this in the shurt of muslim -inqita yaseer: -hadeeth that is mashoor with other scholars: e.g amr ibn shuayb an abeehi an jadihithis sililah is mashoor with the ulema so if u do taleeq on this sanad then it can be accepted

2) marfoo muallaq narrations and its types: -Saheeh in his own shuroot, but thisnt mutlaq cos we need to look each case seperatly -saheeh in shurt of another scholar -hasan in the view of another scholar -daeef in itself

3) mawqoof muallaq narrations and its types: -takhreej needs to be done but the mawqoof are saheeh and musnad

Muallaq in Muslim -bukhari has more saheeh than muslim, both saheeh but less hasan -Muslim has less muallaq, very little all together, some said around 14 like abu alee alkasani, hafidh al-maaziribut others said 14 but there some repeated like ibn umars hadeeth so 13 approx, ibn salah, nawawi and ibn hajar said 12 see: siyaanah saheeh muslim by ibn salah and nukat by ibn hajar.

Muallaq in muslim are three types -muslim placed them as muallaq but he showed the isnad for it after, five hadeeth -muslim did muallaq but the isnaad can be found elsewhere, 1 hadeeth -muslims did muallaq but there is ibhaam, 6 hadeeth. Eg muslim said I heard from fulan, but they all have mutabata or shawaahid

Mudal: -two or more missing in a row -type of hadeeth mardood, weak as it is inqaita shaded, its munkar and not thabit, zuhri and haafidh ibn adee in kaamil, ibn abdul bar in tamheed

-this is the worse type of cutting as it is missing more than one narrator, ususally they have one person missing or one person weak or majhool etc, but this is the worse type of cutting and it cant be reinforced as the gap is too big

Munqati: -people missing, one or more in different places -inqita can be aaam or khaas: aam means any form of cut in the chain, khaas means the way it has been cut such as muallaq, mudal, mursal etc -it can be jali or khafee -munqati and others from of cutting can be used interchangerbly, between them is aam and khaas: it can also include someone who is mubham, meaning he can be majhool al-ayn or haal -Ali ibn madeeni and bukhari who stated that some hadeeth are munqati but used munqati to mean majhool person in the chain -munqati has also been used interchangerbly with maqtooo [see below]

How do we know there has been inqitaa in a narration? -when we have other routes that have ziyaadah or a man or more

-to know tareekh between the two narrators who narrate from each other, to know the death of the shaykh and the birth of the student -Hafs ibn kiyaath as reported by khateeb in Kifayah: if we dont know the relationship between two then we work out their ages -Muhammad ibn hanafiyyah from umar was born 3years left of the khilaf of umar So his hearing from umar is inqita as he was only a child when umar was leader, others scholars would accept this if they can work out if he had attained the age of tamyeez -Ibn abee laylah: I was born 16 left of umars khalif -Eg in suwalat Ahmad: that Ahmad said-ibn uyayanh is a student confirmed of ibn deenar, but about ibn jurayj, shubah, ibn ayyubibn uyaynah was little when he heard from amr ibn deenar and even when he was small he was able to gain [qayisun/able to do qiyas] and have tamyeez

-we know inqita by nuss, so if an alim says he didnt hear from me or if an alim says about someone else, then we accept it. See kutub marasil like ibn hatim in his book muraasil

-if there is nuss from the rawi that he himself didnt meet or hear from the previous narrator, but narrated from him anyway Eg seead ibn jubair ibn abbas, they didnt meet and saeed attests to this

-nuss from the rawis rawi that he didnt hear Eg abu dawood: abdul malik al-maysara said dahaak didnt meet ibn abbas [but dhahaak studied with ibn abbas students] Mudallas -ibn faaris in muqadammad lugha: is dhulmah, to hide, the word dalas like dulsa [to mix darkness with light] -ahl hadeeth: to narrate to make it look like sawab -ibn hajar in nukut: its like the rawi is trying to hide something, trying to hide the sawab -it can be via an or qaal

Tadless of types: 1. -isnaad: like qati, sukuut, taswiyyah This has two definitions: -some said it is to narrate from contemporary and there is doubt he met him or heard from him, khateeb, ibn salah, teebi, Iraqi, nawawi, ibn mullaqin, ibn atheer, suyuti -to narrate to a rawi who hasnt heard and he hasnt really heard from him, bazzar, ibn abdul barr, ibn hajar, ibn qattan, shakhawi, zakiryyah Ansari -ibn hajar says this includes someone who someone and narrated from him but didnt even sit with him

These two definitions and tadless as a whole have four main aspects: -Two narrators met each other but we cant say they heard -we know they met and heard -we know they heard but only some -he heard from him but not hadeeth but explanation and fatawaa etc

2) -shukooykh [including ahl buldaan]: to skip the teacher or to change his name or nickname so that we dont know him cos he is weak or even if he is not weak Eg amash would leave out names, sufyan, hasan etc Amash- saaalim-thawbaan; amasa missed out his shaykh in this narration

Difference between tadless and irsaal al-khafee -irsaal al-khafee when we know they met and meaybe even heard but not his particular hadeeth -tadlis, when he makes it out like he heard but we can prove he didnt met or hear from him or both

How do we deal with tadlis? Ibn hajar: -sometimes we are able to do thuboot are baath -if we can do thuboot that he is mudalis then we do jarh and leave it, dhahabi narrated that yaqoob said that is the worst kind of narration, worse than irsaal or inqita Eg abi hatim said that Abdullah ibn zayd al-jarmi abu kilaabah didnt do tadlis. But dhahbi and ibn hajar in thatheeb al-thatheeb, that he would and he would have a paper with all that tadlis he done

-if the narrator does a lot or very little tadlees -if he does little tadless, then his qaal and ananaah can be accepted after research and we need to make sure he did tadlis if we are to reject it; Muslim mentioned this in muqamadih of his saheeh. Abudullah ibn zubair al-humaydi said if it apparent that he has heard and he was a companion of a person then we take this [khateeb in kinaayah] Dhahabi in meezin in tarjuhmah amash would do tadlis, from Ibrahim sulayman etc, albani said these are examples, he was known for tadlees so this is the usl and if we take a narration from him its after researching it

What is the opinion of ulema of one who does ananah: -some said we accept unless there is an illa, ibn hazm -we dont accept any of his narrations once we know he did tadlis even once, shafi, ibn hibba, khateeb -tafseel**: we look at the qaraain and look at who he missed out, was he thiqah? How often does he do tadlis? Etc -eg ahmad was asked about one who does tadlis and he is known and he dont say I heardhe said I dont knowthen it was asked to him amash and he dont say I heard? Ahmad replied leave it because he did it alot, suwalaat abu dawood

-yakub asked ali ibn madini, do we take tadlis of a man who says anything but hadathana? He answered, if it is ghalib that he does tadlis then we leave it [] -muqdammah sahee muslim

-its only rejected if he narrated from weak and not saheeh. If he did tadlis with weak then we reject but if he tadis with thiqah then we accept it, ibn rajab in sharh al-illa and others from hambalis held this view Eg hasan ibn umara al-bajali

Hujjah or not? -some accepted it -some denied -some said tawaquf, but accepted if they could prove sama -they agreed that it is denied unless they can prove that there was samah -itifaaq that it is not hujjah unless we can prove samaa, cos the usl is tadlis -some denied tadlis because they wouldnt agree to it and they would agree that the mudallis is thiqah usl, they would look for other jarh on him as well

Mursal khafee -this is muaasarah but they didnt meet Types: -jali; dhaahir is that it is connected -khafee; hidden illa, not obvious Hafidh Iraqi in sharh tahkira talked about these two types

Irsal khafe has two aspects: -Badan: they met but didnt narrate -makaan; contemporary Eg Ali ibn madini as quoted in ilal tirmidhi, dhahak didnt hear from sufyan, but their zaman was the same but they didnt meet

Definition of irsaal khafee, scholars differed: 1-he met his contemporary and didnt hear, ibn hajr, shakawi

2- he met his contemporary and didnt hear or he heard from him about other contemporaries that he didnt hear, the scholars who held this opinion didnt hold the first one to be part of irsal khafee, but correct to say the first one is sufficient

Irsal khafee with the scholars is done in different ways and is of types: 1. -the way it is transmitted is like the way of tadlis, such as saying that he heard from a shaykh Eg ibn hibban in majroohen said, those mudalisseen who narrate from those who they didnt see and they did tadlis, but they are contemporary Ibn hibban also says that hajjaj narrated from those who he saw and didnt see Eg imam ahmad; said we dont take saeed ibn mussayb from umar even though he says samia unless he heard it when umar was on the mimbar [jarah tadeel of abi hatim] but it aint tadlis even though he said samitu

1. -sometimes they do irsal and sometimes they use words that suggest tadlis Eg doori narrated that imam yahya; everything amash narrated from anas is mursal, he didnt call this tadlis as he met him so this makes it mursal but the way amash narrated it shows there is tadlis as he missed someone Eg abu hatim razi; abi bakr abu wailabi bakr narrated from kibar shahabah but didnt narrate from abu wail [companion]

3)-tadlis is only when one narrates and didnt hear and didnt meet, this is the view of ibn hajar but irsal khafee is when they met and he didnt hear Eg ata didnt hear from ibn abbas, but he makes it out like he does and he was contemporary with him

4-when the narrator intends to hide and create eehaam [confusion] Eg Ibn sireen from ibn umar, he only heard two hadeeth and the rest he didnt hear, but we dont say he is mudallis as he didnt mean to do tadlis or deceive but it appears as if anananah, he would ask and hear

Maqtoo -some like haafidh al-burdeejee, daraqtuni, tahawia in ikhtilaf al-ulema and shafi in risaala, used munqati and maqtoo interchangerably -maqtoo means it stops at tabi

Mursal:

-type of daeef; missing companion; the hanafis, ahl lugha, usoliyeen, fuqaha says munqati and mursal is the same thing as they say if one has missed a narrator then this is inqita as he didnt hear from him -alaae in jaami taseel: mursal is to leave a raawi maroof -these are istilah, they have aam and khas between them eg mudal [khas] is munqati [am] -some said its only when major copanion is gone but saheeh is all companions -some said its when one narrates from mubham so its inqitaa, like abu dawood -either way abi hatim said the best thing, mursal is when one narrates without meeting or hearing, this is inqita

Mursal Sahahbi is ok: as not all the companions heard.. anas said not all of us heard from the prophet so we would narrate from each other and we wouldnt deny what we heard from each other

Not all mursal is weak and the reason why checking mursal occured -ibn sireen said we started asking who are your men after fitnah happened -abu laheeah said a khwarij shaykh [but he repented after] say that the hadeeth is deen so be careful where u take the deen from and if we are negligent then the hadith will goabu nuaym in hila, ibn hajr in muqadmmah lisan -ibn hajar used this narration from a khwariji to show that we can accept mursal as khwarij didnt do takfir on those who took it Others deny it and say we cant take it like ahmad as it is an illa -bayhaqi in marifah/ibn asakir in his tareekh about mursal az-zuhri, that yahya qahtaan said mursal zuhri is evil -abu hatim on irsal zuhri: he didnt hear from jabir so stay away from this narration

-murasil are of different levels, some being stronger than others, depends on tabaqat on kibar and sighar tabieen and kibar and sighar shahabah Eg saeed ibn musayib from abu hurayrah is known, so if he says prophet says then this is ok Kibaar: Masrooq, qays ibn haatim, suwayd ibn ghafalah, saeed ibn musayab etc also -usually can be accepted as the daf is yasir and can be supported Wasat: Hasan, ibn sireen, mujahid -some said this is not accepted if they do irsaal but others said it is and its strong connection with companions Sighar: zuhri, qatadah

-this is not accepted, dhahbi said in mooqitha, muhaqiqeen say that this is mudal and munqati, because they have usually two people missing between them and companions

Are Mursal hujjah? -some said no, itlaqas it is weak and not mursal. This is the view of awzai, ahmad one view, ibn Mubarak, abu dawood in his risalah ila ahl makkah, majority of ahl hadeeth, imam muslim in muqadammih as he said this akhbaar laysa bi hujjah. Tirmidhi said in his jaami, that abu zurah didnt take mursal and he would only take sihaah mutasila

-others said yes, itlaq if it meets the shuroot. Like shafi and others

-others said yes if it has shawahid, eg saeed ibn musayib cos we know he took from abu huryarah or others who we know were under companions or those who we know would only narrate from thiqah, nakahi said this and abu hanafi, malik and one view of ahmad

Mudraj: also known as mukhaalafah If the siyaak of the hadeeth is different to others or shaykhs are different or narrators are different Lugha: ism mafool min idraaj, meaning to enter Istilah: mutn and in isnaad, something added

Mutn: dhahbi says in mooqitha, they are words that have been put in by some ruwaat and added to the mutn and they dont distinguish to the sami and make it like the part of the hadeeth Ibn hajar used similar definition in nuzhah, and he added that it can be in the beginning, middle or the end. Also see nukat where he mentions this He says in nukut that the idraaj in the beginning is nadir but in the wasat is qalil but in the akhira of the mutn is katheer Eg abu huryarah added the extra wording in the end if you need to pray sunnah and you have work then pray at home have work is mudraj in the beginning Eg asbiqgh al wudhoo, wayl lul aqab min an naar this is the beginning Eg the prophet would retrieve to worship in ghar hira [bukhari] this is in the middle. Zuhri added in the middle the word tahanath Eg daraquni whoever touching his penis or femal part should do wudhoo in the middleadded in the middle hishaam added unthayan and rufoo as hadeeth busra dont have this ziyaadah

ibn daqeeq and dhahabi and others said that the middle idraaj is rudd dhahbi leave what happens in the middle of the mutn this is because it is harder to make tamyeez between truth and false

Types of mudraj: 1-in the siyaak: this is done in the insaad 2-in the isnaad itself This can happen for several reasons: a-the rawi heard it from various different people so he made an iktihsar and narrated it on in one hadeeth and one narration without pointing out what he did. this often can also appear as if all the ruwaat are thiqah Narrated tirmidhi: Eg sufyan - waasil mansoor amash - abi wail amr ibn shurahbeel Abdullah which is the greates sin? al-hadeeth, all thiqaat Some said that this narration is mudraj: mansoor and amash arent there in the original narration as waasil didnt meet amr, and amr ibn shurahbeel isnt there Shubah, maalik ibn maymoon and other narrated it like this via bukhari and others Waasil abi wail Abdullah So the claim here is that thawri has added mansoor and amash

b-the narrator narrates one part of the hadeeth with one isnaad and another part with another isnaad Eg ismail ibn jafar humayd anasthis is in the hadeeth of the prophet if you come to us then you will drink from our trees [albaaniha wa abwaalihah] Humayd didnt have the word abwaalihah from anas There is another isnaad: qataadah anas that dont have the wording So humayd added it to this narration so this tareeq is mudraj

c-the narrator has two mutns and they are different in their isnad, so he makes one isnaad shorter eg in tamheed 6/116: hadeeth from maalik ibn shihaab anas prophet said be brothers and dont abandon your brother above three days

ibn hajar said there is another isnad: saeed ibn abi maraym malik ibn shihaab anas.. the second narration has tanaafasoo hamza, one of the narrators from ishaq ibn Ibrahim jabir, I dont know anyone who said tanafasoo except saeed ibn abi maraym thus one mutn and two chains but the second chain is different which has slightly affected the wording

d-the narrator makes the isnad shorter and he brings kalaam from himself e.g whoever prays at night his face will be nicer by day ibn hibban said idraj by thaabit ibn musa from shareek

How do you know idraaj? 1-to look at the turuq with tafseel 2-the ulema say themselves say that the narrators have idraaj 3-knowing the hadeeth of the prophet and looking what has been added by others a-this includes saying that we know prophet would never say Eg hadeeth abu hurayrah: the slave will have two rewards and by the one whos soul if it werent for jihad and hajj I would love to die as a slave

b-the companion tells us or a raawi tell us that this hadeeth is idraaj and they deny it Eg ibn masood that the prophet said whoever dies doing shirk will enter fire and whoever dies not doing shirk will go jannah and others say and they didnt hear, they say whoever dies and didnt do shirk. Ibn masood said this is not from the prophet

c-

Reasons for idraaj: -cos the narrator wants to explain the hukm or meaning of the hadeeth This usually happens at the end of the hadeeth but it can be difficult to make tamyeez, like ibn masood narration above

-tafseer in ghareeb alfaadh

-mistakes by those who narrate

-to do it on purpose, ibn hatim in muqadmmiah of jarh and tadeel, some of ahl bida said when ahl hadeeth die we will make our own hadeeth Eg ibn umar, faahika and ubaahe replied ubbaa is where it comes from min aabihisome of the jahmis changed this to say it comes from the creation of allah min khaaliqhi

Hukm of idraaj -daeef as its extra wording or narrator, so its a type of tan -if the idraaj is for tafsir or explanation of ghareeb, then some of ahl ilm say its ok on the shurt that the rawi explains that it is not from the prophet or the previous narrator Eg zuhri would do this a lot but the ulema didnt make tadeef of him

-we know he mixed things up on purpse, this is daeef and can even be a kathib and become matrook as this is a type of mawdoo Maqloob: when the wording is opposite or wrong way round Mudtarib: if there is a difference in narrations without raajih or it can have raajih, meaning one says one thing and the other says the opposite, there is a mixture or confsuion

Ways we reject a narrator, tan: Five against dubt and five against adl: 1. kathib: he lies against the prophet, mawdoo Definition includes many things: When one narrates and didnt hear or narrates and attributes to a rawi or to the companions or to the prophet or qalb asaaneed or ilasaaq al-hadeeth [to add what the others narrates] or to steal hadeeth ahl hijaz included khata, mentioned by ibn hibban

Eg Muhammad ibn yunus al-qudaymi like Ahmad said that he didnt accompany shaathakoorni, so this is a lie against qudaymi and then to the prophet Eg Muhammad ibn humayd ar-raazi; he would lie on the prophet with evilness

Lugha: Wadaa: to place or fall something or make shubah/resemble of something Istilah: hadeeth that has is mixed and lied and attributed to the prophet Some called mawdoo batil, imam abu haatim: kathib and baatil are the same, waahid [Taqdimmah] also mentioned by sakhawi in tawdeeh and others Others called it kathib, makthoob as well, la usl lah, muhdath, mudarah Eg i love arab necause of three: I am arab, quran is arab and lugha of janah is arab: abu hatim in ilal says kathib, uqayli said la usl lahu [kitaab duafah], tabarani in kabeer, haakim Eg abu nuaym about jafar ibn suhayb qasim abi umaamah dont write his hadith and dont pay attention to him, also mentioned by mizzi in thatheeb al-kamaal Eg uqayli in uafa said that ibn uyaynah that he said that the hadeeth jald ibn ayyub is muhdath Eg dhahabi said in meezan about abduallah ibn abi amir, the nuskha is baatil and

Abu zurah said to imam ahmad: I heard Muhammad ibn saeed that he stated a nice statement making the hadeeth sound nicer in its wording and I wanted to use his isnad to the prophet, imam ahmad became angry at this, how can u use a makthoob isnad to the prophet? Eg there is no prophet after me, except if allah wills The extra wording is contradictory, rejected and mawdoo Dhahbi in meezin in tarjumah in abdul malik at-taee munkar is when one does mawdoo

Mawdoo of types: 1) kathib and ikhtilaat and wad, on purpose upon the prophet; they are kathaab and not accepted eg Muhammad ibn Ahmad ibn esa al-warra, nuh ibn abi marayam [called nuh aljaami cos he narrated so much fabrications], 2) not kathib on purpose but they made mistakes, wahm, jahl etc: not kathaab but kata Haafidh Iraqi in alfia mentioned these two types

Mawdoo is of types: Dhahbi explains them in mawqitha:

1-all agreed that this si mawdoo 2-majority say it is mawdoo but other say that the hadeeth has ila but not mawdoo 3-majority are sukuut and some say it is mawdoo

How do we know mawdoo? -sometimes it is clear Eg nuh ibn abi marayam made fabricated narrations about fadaail of each surah Eg abi saleh from ibn abbas

-sometimes it clear that the mutn is mawdoo Eg like above, there is no prophet after me except except if allah wills Eg I love the arab

Reasons for Wad: -no taqwa or deen and not caring for the deen nor the sunnah -jahl Ibn jawzi in mawdoo/Ibn taymiyyah in tawasul wal waseelah about this book: mawdoo of istilah of ibn jawzi is to reject all that is baatil and if it is a hadeeth then he dont say it is kathib unless he makes a mistake in it

-asabiyyah eg loving the arab

How to tell mawdoo: -wording Dhahbi stated something to similar to we know the wording of the prophet and we can tell what is mawdoo by wording Alalaaee said this is a gift given from allah and few had it like ahmad, ibn madini, bukhari etc Ibn qayyim said something similar to dhahabi as well in manaar al-muneer

We cant narrate mawdoo except for bayaan -to know its weakness

muslim in muqadmiiah: you have to force yourself not to narrate these hadeeth nor give fatwa by them as they are akhabr of your religion and you cant make halal, haram, taghreeb, tahreeb by them, this is only dont by narrators known to have sidq and amaanahand if you hear this hadeeth and you dont correct him then you will be sinfulyou have more thiqah then those who are not so you dont need them Baaji in tadeel wa tajreeh: it can be narrated in two ways, to act upon it and to believe in it and you need to leave them when you find out it is not mutasil and the second is to narrate them to be protected in your religion and to know it weakness and then he mentioned thawris athar.. Awzaai: learn the sanad just as you learn the mutn [abu zurah in his taarekh] Yazeed ibn abi hameed: if you hear a hadith then by careful like u would be of a misguided person and if u can confirm it then take it Ibn Mahdi: two you dont take from and give husn thunn: 1 hukm 2 hadithmeaning you dont have husn thunn in qabool in fatwa and hadith, baji gave this meaning Ibn summaa: dont be sacred of rejecting weak hadith but be scared of those who accept them [haafidh kalili in irshaad] Ibn manda said that there is no greater sin than narrating mawdoo and not explaining it Ibn abi hatim narrated that masrooh needs to repent as he narrated from thawri and this is baatilDhahabi said wallahi this is the truth, who ever knows its mawdoo and narrates it should be beaten and exiled Sakhawi in fath al mugheeth, bukhari read a mawdoo hadeeth and wrote on it that whoever quotes this needs to be beaten hard and exiled

2) Tuhmah al-kathib: he lies is matrook, always lies is a kathib, Munkar always against the thiqah, yurwi munkar means he has many hadith that go against thiqah Matrook: This is when he mixes narrations with lies or is accused of lying a lot [mutaham], thus this narrator is mardood Lugha: turk [ism mafool] Istilah: mainly for ruwaat and not mutn -Turk is to leave the hadeeth -It is also applied to mansookh of the mutn eg ibn abdul bar in tamheed vol. 12 -can also be applied to kathabeen and duafaa and wahm and making a lot of ghalat

Ways of mutaham of a rawi: 1-he narrates what contradicts usool ad-deen and it qawaaid, and there is nothing else in the isnad to suggest kathib except this rawi Eg jarh wa tadeel by ibn hibban in tarjumah of ahmad ibn ibarhim al-halabi who narrated from asim and then haytham, I asked my father on ahmad and he said I dont know him and his hadeteh are batil mawdoo, all of them with no usool so it shows he is a kathaab

This includes one who narrates from thiqaat and mixed them, they would normally do this is fadail Eg waki and malik etc said that the some of the zuhaad are pious and salihoon but they are matrook in hadeeth Eg thabit ibn musa zahid is weak

2-we know that he is a liar even in the kalaam with normal people let alone hadeeth of the prophet and narrating Eg anas ibn abdul hameed al-jubbi, ibn abi hatim in jarh wa tadeel said about him my father said that yahya ibn mugheerah that his own brother haafidh jareer [big imam himself] called him a liar as he lies in the speech of the people so dont write from him

3) Fush al-ghalat: -Munakr, he does faasihah in his mistakes, he would say things that are bad This is connected to dubt and not adaal, when one makes a lot of mistkaes, also includes a lot of wahm ibn Mahdi mentioned this as a connection. This is connected to making seriously bad mistakes and not ghuflah or khata, cos even thiqah make mistakes Ibn Mubarak, who is free from wahm? [abu ali in kaamil] Abdur rahman Ibn Mahdi people of three types: haafidh and no mixtures, haafidh but makes mistakes he is not abandoned, and the third one who has wahm and this person we leave [tamyeez of imam muslim]

4) -he does fisq, this is major sin and not minor, ilal lamuma About adaala: This can be qawl or fil, ibn hajar in nuzhah, including innovations and even to the extent of kufr All fisq includes the tuhmah but not all tuhmah is fisq, so fisq is aam of tuhmah

5) -wahm This is to do with dubt: he mixes up things even if its not on purpose 6) mukhaalaf: contradictions This is with dubt, where he contradicts that which is narrated by thiqah or awla than him

7) Jahl Adaala: majhool al haal and majhool al ayn

Dubt: he narrates but dont have knowledge or practice

-majhool: no jarh no tadeel, no one knows him, there is nothing proven to suggest he has ilm

8) bidah Adalah: he narrates from which is khilaf what is known from the prophet and he brings shubah, he has the sifah of anad [stubborn], ibn hajar in nuzhah He narrates with not the intention of shariah but to introduce, shaatibi -bida if he calls to it or it can be bida mukafir, this was also called a zindeeq [one who has no religion]

9) Sue al-hifdh He makes ghulat and he dont know which is correct or not, so he makes more mistakes than correct The sue hifdh is talking about one who makes mistakes all the time and the mistakes lead to major mistakes [faahish ghulat]

Others added; asabiyyah

Illa -everyone has illa, no one is free from this, but its of levels, its needs practice and expertise. Ibn maeen: we are not amazed by those who make mistakes we are amazed by those who make no mistakes! -some call it muallal and others call it malool, but its more correct to say mualal-this is jamhur muhaditheen, malool in the lugha is to drink the second time after drinking once, it can also mean someone who is ill -ila is when there is a qudh like wahm on a narrator but the dhahir is that the hadeeth is mutasil and saheeh, illa kafee

Illa can be -jali: qat, tan, taraud etc -kafee; eg irsaal, tadlis etc Can also be:

-qaadih: effects authenticity -ghayr qaadih: dont effect eg price of camel in hadith jabir

-illa can only be found by the ulema and they are responsible Muslim in tamyeez: there was a group of people who deny that the statements of the ulema saying they made a mistake, but the didnt make a mistake so the sawaab is what is opposite to himso stick to the salaf maadeeenand they make illa without ilm and reason.. Shafi said in risaalah: there is ilm al-aam and there is ilm al-khaas

Ways to repel and find illa -if you are unsure of a raawi or the narrations then research Ibn Mubarak if you are unsure about a hadeeth fadrib baduhu bi bad meaning verify it by its turuq and the meaning

-to know the levels of the ruwaat and their status Ali ibn madini in kitaab ilal: all hadith revolves around six: in makkah you have amr ibn deenar, in madina you have ibn shihaab, in kufa you have abu ishaq, sadoosi and ibn katheer and amashthen he went to talk about them

-to know the tabaqaat Ibn hajar said in sharh illa: the companions of zuhri are of five tabaqat: 1) those who had hufdh and had long suhbah with him and had dubt ilm like malik, ibn uyaynah and others .2) they had hifdh but they didnt have long companionship with him but they had itqaan but not like first group like awzai and layth3)they had suhbah but not strong hifdh but they had mutaba like muhammad ibn ishaaq etc4) narrated from zuhri but didnt have long companions and dodnt have strong hifdh like kalbi 5) they are matrook and we dont take from them like abdul qudus and aaylee

-to know the mutashaabih in names, kuna and alqaab Ibn hatim in ilal I asked my father about chain which had zuhayr and he said zuhayr is not his name his name is saleh ibn hayyan and his name is not waasil, he is not qawee

Majhool -no jarh nor tadeel on him -reasons for being majhool:

-having different names/sifaat/mixing up names eg a man may be called under the name of his grand father but the generations dont match -not narrating regularly -shortening his name or title, like saying shaykh or brotherthis is mubham

Majhool al-ayn: not narrated except one or two narrations, no one knows him Majhool al-haal: he narrated but we dont know his haal as no imam has talked about him but has narrated more than two

Mubhaam See: mubhamaat by nawawi, khateeb, iraaqi, muhammad amaan jami -unknown or majhool in his haaal, mastoor -its not accepted to get tadeel of thiqah on someone who is mubham, cos he may not be thiqah with someone else -all narrators must be well known

Idtiraab/mudtarib See: ibn hajr in nukat, suyuti tatreeb raawi, ibn hajar has a book called muqtarib fi bayan almudtarib Lugha: adm thabaat, ikhtilaaf, ikhtilaat Istilah: hadeeth that which is narrated in different ways, mukhtalif, mutasaawiyah in its strength and we are not able to do tarjeeh or jam; this dont include furd mutlaq as idtiraab is when we have many routes.

Types of idtiraab -It types: this can be in mutn, isnaad or both, ibn hajar only mentions mutn -the way we can do raajih is via looking at the thiqah, hifdh, the supporting narrations, looking at what other routes say so if it has been narrated via another route then we take the one that appears most, the person or muhadith who has collected the hadeeth is more knowledgeable than the other See: ibn hajr in nukat, suyuti tatreeb raawi

1) Idtiraab in Isnaad -this is ghaalib, ibn hajar Eg most famous one with the ulema:

abu bakr said, I have seen you grey haired, prophet replied hud and its sitsers There are ten routes, abu ishaaq as-subeeee and he narrates from different people with different narrations -abu ishaaq ikrimah abu bakr -abu ishaaq - ikrimah ibn abbas - abu bakr -abu ishaaq abee juhayfah abee bakr -abu ishaaq- abee maysara abee bakr -abu ishaaq - masrooq aisaha abee bakr -abu ishaaq - alqama abee bakr -abu ishaaq - aamir saeed bajali abee bakr -abu ishaaq - aamir from his father abee bakr -abu ishaaq - musab ibn sad his father abee bakr -abi al-ahwas ibn masood -ibn masood is mutradib, all from abee bakr and must go through abee ishaaq -also some said that ibn masood narration is mursal -some said the route via musab in sad is the correct one -others said no, aishaah is the one who narrated it so her route is the best See: daraqutni ilal, vol 1 Eg 2, sprinkling the private parts after washing -mujaahid hakam ibn hakam on his father -mujaahid hakam ibn sufyan/hakam ibn abi sufyan on his father -mujaahid hakam on his father, this hakam is unknown like the chain above -mujaahid sufyaan ibn hakam on his father -mujaahid a man from thaqeef his father -mujaahid hakam ibn sufyan on his father [this one is known to be him] -mujaahid - man from thaqeef called hakam or abi hakam on his father -mujaahid ibn hakam or abil hakam ibn sufyaan on his father -mujahid hakam ibn sufyaan or ibn abi sufyaan- on his father -mujaahid a man from thaqeef -prophet

-the man is unknown so its weak, thatheeb al-kamal

-there is confusion and mixture in the sanad, this is itiraaab See: suyooti tadreeb ar-raawi, thatheeb kamaal vol.7

2) Itiraab in mutn -very few, rather all the idtiraab in mutn usually have idtiraab in sanad as well -idtiraab means that we have the isnaad and that is all ok but the mutn is different in wording from to another, if it conflicts then is it idtriaab -in mutn, if we can do jam and tarjeeh then we must do this first

Eg basmallah before fatiha in salah -ulema say that this is not idtriaab others did -cos we can do jam and tarjeeh, its not itiraab

3) Idtriraab in sunad and mutn Eg Fatima bint qays asked/or he said the prophet about the zakaah, he replied the family has right over you, except in zakat, narrated tirmidhi Ibn majah: there is no maal in your family, except zakaah -the first hadith shows we need to maintain the family, second one shows we dont need to maintain them but we give them zakat -illa in the sunad is mentioned by tirmidhi that the isnaad is weak, abu hamzah maymoon alawar is weak -so here we have idtiraab, one is weak due to the mutn and the sunad

-eg also in the hadeeth the prophet gave us a letter a month before he died other narrations says, 1month, 2 months, 40 days, three months Also the sanad has a group of majhool people and it also mursal also Abdullah ibn ukayl as didnt meet the prophet. Abd Rahman ibn Abi Laylah didnt mean ibn ukayl so there is inqita as well.

-if the narrators are saheeh then we take them -but if they differ we look for the correct narrator if the idtiraab is in sanad or the tarjeeh in nuss -they can also appear in saheeh bukhari and muslim

Shuroot Mudtarib -itihaad al-makhraj -jaa min ida mukhtalifah a-when daeef contradicts a thiqah: this is when we dont take the daaeef and there is idtiraab dhahabi says in moowqitha; if the illa is from a rawi who is thaabit and a person who is not so strong goes against thim then this is not maloooldaraqtuni gave many examples in his book ilal b-thiqah contradicts a thiqah, this is ikhtilaaf and mudtarib c-thiqah with mubham, this is not idtiraab, as the mubham is daaeef -mutasaawiyyah quwwa -adm imkaan jam -adm imkaan tarjeeh These have been mentioned in nukut, fath and talkhees

Ways of Idtiraab -when you narrate from one shaykh and not another -when narrating from one with hifdh and not kitaabah -narrating from one land and not another land -narrating from some narrators and not others -narrating from shuyookh and combining all the narrations and not splitting them

Ways narrators become mudtarib a-daf ad-dubt eg bishr al-qushayree who is idtirab mutlaq, as mentioned by bukhari

b-narrating without writing so this is with a qyad [writing] eg ikrimah ibn ammar, bukhari said he didnt write so he made idtiraab c-to mention something in a hadeeth that which isnt part of it d-ghuflah

e-wujood al-illa, like one being blind f-ibtilaa, eg having ones books being burnt

Reasons for idtiraab -ulema being tested so isnaads would get mixed up -tasheef/tahreef or musahaf wal muharaf: -when the name would be pronounced wrong -when the qirah of something written down is read wrong -lacking in fahm

Maqloob Lugha: to turn away from the meaning of what is intended, mukhalafah, Istilah: hen the words get mixed up, the end comes in the beginning or visa versa, mukhalafah of the mutn or in insad or in both, this can be on purpose or by sahw -its illa is in two ways: it can be munkar If he narrates a lot of lies or shaadh if he is thiqah and has got the wording wrong -the scholars protect the narrations from becoming opposite -such as uqayl abee jafar al-makki, abu nuaym ibn dhukail memorised many sanads, he narrated 30 hadeeth and it he increased more and yahya ibn maeen and imam ahmad praised his memorisation

Maqloob is of two types: 1-in mutn: placing a word in the wrong place or a sentence etc Eg seven under the shadespend with his left/spend with his right -rusm/busr: he saw something and wrote it wrong Eg awaam ibn muraajim is mixed with awaam ibn muzaahim, ibn maeen and others pronounced his name as the latter

-man/fahm: he understood it wrong Eg if one fasts Ramadan and follows it with six.tasheef of man changed when some wrote and follows it with shayun [instead of sittun]

Eg hadith zayd ibn thabit-ihtajur [made aplace for itikaaf in the masjid] prophet got mixed with ihtajuma [hijama in the masjid] which was written by ibn laheeah, this is tasheef and sam

Eg Muhammad al-anazi [major muhaditheen prior kutub sitta] thought the hadeeth below means that the prophet prayed for them The hadeeth that the prophet prayed on anaza [stones] This is tasheef in maan

2-in isnaad: see dhahabi in mawqitha -maqloob can be changed the words or the order of the words, musahaf wa muharraf -majority ulema say this is one -many scholars, like ibn hajar, drew a distinction

-Mushahaf: the change in pronunciation eg mixing -Muharraf: the actual word has changed

etc

-these changes can be sam or rusm/busr or man/fahm 1. -sam: he heard something wrong: -this can be when the name is changed by having the name of the father in the wrong place eg. Sad ibn muadh instead of muadh ibn sad

Eg sometimes they mixed the name of the ibn to mean the abee, and visa versa. This can also occur when there is a mixture in laqab or place where is from Eg asim al-ahwal to Khalid al-ahbut Eg Khalid ibn alqama to maalik ibn urfaqah, the latter was used by shubah 1. Changing a narrator for someone and the hadeeth is well known from the first narrator and not the second one Eg Abdullah ibn dinar ibn umar prophet forbidden to buy slaves with a gift [saheehayn] this is well known Others have another isnad; naafi ibn umar prophet. The ibdaal is ibn dinar - Naafi - ibn umar

1. He narrates a hadeeth with a different isnaad by accident/ghulat, an isnaad that is not known and goes against what is well known Eg. Imam ahmad said in masaail abi dawud, aamir al-ahwal is a shaykh but the people mixed him uphe narrated from ata- abu hurayah- prophet about sifah of wudhoopeople mixed him up with uthmaan in the sifah of wudhoo Bukhari in tareekh said about this, this isnaad is maqloob

1. he narrates from shi shaykh but he gets his shayksh shaykh wrong eg hasan ibn zurayq at-tahawi anas prophet yaa aba umayr ibn adee said that this hadeteh has been narrated by anas from humayd at-taweel, thaabit al-boonaanee, abu tayaah and from zuhri it is ghareeb and ibn uyaynah from zuhri is the only one narrated and it has hasan ibn zurayq [uyaynah zuhri - anas] [kaamil by ibn adee] Therefore hasan went against the jamaah and narrated from zuhri and it is munkar. Ibn hibban said in majroohayn, he narrated form ibn uyaynah maqloobbaaat, and he would narrate the ahwaaland then he mentioned this hadeeth of aba umayr.mutn is saheeh but this isnaad is maqloob 1. mixing the beginning and the end of the isnad/mutn eg bu hatim in ilal asked his father on the isnad; abu bakr hanafi sufyan hakim ibn sad imraan ibn dabyaan salman prophet if you feel in your stomach urine or feaces then go without speaking to anyone or calling anyone this isnad is maqloob, sufyan imraan hakeem salman so abu bakr hanafi mixed it up

1. when making a mistake in gaining the hadeeth [tahamul], so he gets it via ananah or qala so he hears it when there is ambuiguity and he narrates it on with tadlees to make it sound like he has a isnad sareeh by using words like hadathana eg imam ahmad in ilal; jarir ibn hazim said hadathana hasan but he didnt ibn rajab in sharh bukhari fath al-bari; ahmad means that the statement of ahmad is a jarh on jarir as it was his aadah and this needs no tahqeeq, so this is maqloob

Reasons for Maqloob a-these changes can happen because of nutq [tasheef] or tahreef

b-to make changes to the mutn to suit their objectives, such as bidah

c-to test the muhadditheen to see if he has memorised the isnaad, this is jaaiz on the shurt that the majlis dont end until we know what is saheeh like what happened to abu nuaym, fadl ibn ayyash, bukhari..iraaqi said about the imtihan of bukhari its not astonishing that bukhari narrated the saheeh but its amazing that he narrated the ghulat as well and made them saheeh

d-wahm and ghulat

Hukm Maqloob -the usl is that it is daeef and mardood as it is ghulat and mistake Not all