CUHS1 Evaluation of Transmitters

8/6/2019 CUHS1 Evaluation of Transmitters

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Qualification of Transmitters Concept and Nature of Evaluation of

Transmitters

Factors That Disqualify the Transmitters Ranking of Validation and Invalidation

(Maratib al-Jarh wa al-Ta`dil)


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Concept And Nature of Evaluation of TransmittersConcept And Nature of Evaluation of Transmitters

Meaningof Evaluation

(naqd)

Disclosing attitude and status of ahadith reporter in regard to his

integrity (`adalah) and retentiveness(dabt) by a person whose moralconduct is par excellent.


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Basis for Evaluation Quranic verse: surah al-hujurat

: 6

Bisa akhu al-`ashirah


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The first step in verifying a report is toknow the reality of the person reporting apiece of news. That is why Allah (swt) says:

O you who believe! If a Fasiq comes to you

with a news, verify it, lest you harm people in

ignorance, and afterwards you becomeregretful to what you have done. [49:6]


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Here the illah for verifying or scrutinizing areport is the potential harm that will becaused by accepting a false report. It is onthe basis of this ayah that the

Muhadditheen began to seek out informationabout narrators in order to verify theirnarration.


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But what about recording and publicizing thedefects of such narrators, what is theSharI justification for doing this?


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:

.


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Narrated 'Aisha:

A man asked permission to enter upon the Prophet. Whenthe Prophet saw him, he said, "What an evil brother of his

tribe! And what an evil son of his tribe!" When that mansat down, the Prophet behaved with him in a nice andpolite manner and was completely at ease with him. Whenthat person had left, 'Aisha said (to the Prophet). "O Allah's

Apostle! When you saw that man, you said so-and-soabout him, then you showed him a kind and politebehavior, and you enjoyed his company?" Allah's Apostlesaid, "O 'Aisha! Have you ever seen me speaking a bad anddirty language? (Remember that) the worst people inAllah's sight on the Day of Resurrection will be thosewhom the people leave (undisturbed) to be away from theirevil (deeds)."

Volume 8, Book 73, Number 59o:


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This hadith teaches us that in warning the

Muslims from a harm it is allowed tobackbite because the man Rasulullah waswarning about is one man named Uyaynah b.

Hisn who outwardly showed that he was aMuslim thought in reality he was not aMuslim. Rasulullah wanted to warn the peopleabout this man so he said what an evil man heis.


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This is indicated by the Prophets answer to

Aisha when she asked him why he used badlanguage, he replied that he one who usedbad language is the worst of people yet he

(saw) used bad language to describe thisman. Therefore the reason must be that hewanted to warn the people and not to abusethe man and hence when he met him he wasvery polite to him.


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Imam al-Qurtubi commenting on this hadith

said: The Hadith contains the permission tobackbite the one who publicly shows his Fisqor Fahsh and the like from unjust rulers or

those who call to innovation though itsallowed to do it in a polite manner as long aslong as it does not lead to compromising theDeen of Allah Taaala. [4] Thus, when wecome to narrators of hadith it is clear thatunscrupulous hadith narrators are not onlyharmful to Muslims but to Islam itlsef and

therefore their faults must be recorded so


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The endeavor to verify the reports gave rise

to the science of Rijaal (ie the knowledgeand collation of the biography of narrators)and the Science of Jarh (disparagement) and

Tadeel (attestation). Information regardingthe probity and precision of narrators wererecorded whether the information wasdisparaging or confirmed the reliability.


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The honest defamation or Tan was

considered part of the Deen since it wasnecessary to protect the Deen. In collectingthis material the Rijal critics spared no one

to the extent that the son would criticize hisfather. It is reported that Some peopleasked Ali b. al-Madeeni, the great Rijalscholar, about his father. He said: Asksomebody else. They repeated the question.He fell silent and then lifted his head andsaid: This (is part) of the Deen. He (my

father) is weak (daeef).


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It is for this reason that people like the

great TabiI Ata b. as-Saa`ib and well knownSeerah writer Ibn Ishaq were not sparedfrom criticism. Yayha b. Maeen said: We

disparaged people who had already beenadmitted to Jannah more than a hundredyears ago. Their prime motivation for doingthis was fear of Allah and not the fear ofthe people.


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It is reported that Yahya b. Saeed al-

Qattan was asked: Do you not fear thatthose people whose hadith you have rejectedwill dispute against you before Allah? He

said: no, that these people should disputewith me is better than the Messenger ofAllah (saw) disputing with me by saying: Whydid you narrate a hadith which you thoughtwas a lie?


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Development of Transmitters

Evaluation Informal Evaluation :After the

death of the Prophet Fourth

Century Hijrah Formal Evaluation : Fourth Seventh

Century Hijrah.

Systematic Evaluation : Seventh Ninth Century Hijrah.


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c o ars nown orEvaluation

Informal Shu`bah ibn al-Hajjaj (d.160/776)

Yahya ibn Saìd al-Qattan (d.198/813)

Àbd al-Raman al-Mahdi (d.198/813),

Formal Abu Muhammad Àbd al-Rahman ibn Abu Hatim (d.327)

Ibn al-Bayyi` al-Hakim al-Naysaburi (d.405) Systematic

Zayn al-Din Àbd al-Rahim al-Ìraqi (d.806)

Ahmad ibn Àli ibn Hajar al-Àsqallani (d. 852)


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Informal Evaluation The evaluators recorded their own

as well as others' expressions used

for assessing the generalcredibility of hadith reporters oftheir time. However, in most

cases, these comments andjudgments were only preservedorally at first.


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Formal Evaluation The evaluators recorded their own

as well as others' expressions used

for assessing the generalcredibility of hadith reporters oftheir time. These comments and

judgments were collected andpreserved in written form.


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Systematic Evaluation Evaluation of later scholars. They

studied and investigated all theexpressions and terms of theirpredecessors used for assessing thegeneral credibility of reporters of theirtime. They compared ones term withthat of another and applied correct

meanings to them. They standardize theterm and gave final verdict to thereporters. These comments and

judgments were documented andpreserved in written form.


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NeedNeedforfor

Systematic EvaluationSystematic Evaluation

NeedNeedforfor

Systematic EvaluationSystematic Evaluation

************************************************************************


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Diversity of Appraisals of the Reporters A scholar charged a particular reporter with two

seemingly contradictory expressions

Same terms carry different meanings

Inconsistency in verdicts

Ambiguous Expressions


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Causes for Deficiency: Unspecified

Dislike to behavior of a reporter

Fanatic to certain thought

Evaluators Attitude: Strict, Moderate, and

Lenient.


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Systematic Evaluation: Activities Grouping terms and expressions

general, relative, conditional, and sectarian labels.

Establishing Methods to Determine Trustworthies

Number of witness or recommendations Nature of the witness

Identifying factors disqualify reporters 10 Factors

Ranking the validation and invalidation 12 Ranking

Classification of Transmitters According to the Age inWhich They Lived

12 Generation


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7.2: Disqualifying Factors

Integrity (`adalah):

Lie (kadhib) Suspicion of falsehood

(al-ittiham bi al-kadhib)

Impiety (fisq)

Innovation (bid`ah)

Unknown identity(jahalah)

Accuracy (dabt): Great blundering

(kaithrat al-ghalat) Carelessness

(ghaflah) False supposition or

imagining (wahm) Disagreement

(mukhalafah) Faulty Memory (su

al-hifz).


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Grouping terms and expressions General

"So-and-so istrustworthy"

Relative

X is more reliable

thanY

in the hadithofZ.

Z

X Y

Conditional

So and so wastrustworthy. At the

end of his life, hebecame confused.

Sectarian

Zindiq, rafidi, ormubtadi`


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7.3: Ranking the validation and invalidation

(maratib a-jarh wa al-ta`dil) Superlative adjective:

Repeated adjective /repeated meaning of theadjective:

Single adjective:

awthaq al-nas (mosttrustworthy person).

thiqatun thiqah(trustworthytrustworthy) / thiqatunhafiz (trustworthy, of

excellent memory) thabt(accurate)


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Grade lower than the third but

awarded good marks. Grade lower than the fourth

Transmitters who transmittedvery little hadith and for

whom there is neither proof ofhis being unreliable, nor anypositive proof of his highaccuracy.

Transmitters who had morethan one student whotransmitted hadith from him,

but whose condition isunknown and whose hadithwas not declared authentic bythe scholars.

saduq (truthful) la basa

bihi (no harm in him) saduq sayyi al-hifz (truthful,

but of bad memory)

He is addressed with theexpression maqbul(acceptable), and layyin al-hadith (lenient about thehadith).

mastur(concealed) ormajhulal-hal(one whose integrity isnot verified).


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Transmitters who has nopositive judgments fromany scholar, while somescholars have spokenagainst him andinvalidated him.

Transmitters who is notknown in literary- or

hadith -critical circles atall except through thereport of a single narratorand who has no mention

by any scholars.

To describe this rank,the expression used isda`if(weak).

majhul(unknown)


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Transmitters who has no

certificate of credit fromthe scholars, who ratherhave spoken against him,giving as reasons for their

statements that he wasone who committed manymistakes, was a corruptman who did not meet the

legal requirement ofrighteousness, or wasstupid.

matruk(left aside), matruk

al-hadith (one whosenarration is rejected), wahial-hadith (weak ofhadith),andsaqi (one who wasdisqualified from

transmitting hadith). some kind of

innovation, liketashayyu` (having Shi`i

beliefs), qadar(havingQadari beliefs), nasibi(having Nasibi beliefs),irja(having Murji`i

beliefs), and tajahhum

(having Jahmi beliefs).


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Transmitters who were

charged with accused offorgery

Transmitters who were

charged with outrightfalsehood

muttaham (accused), and

muttaham bi al-kadhib(accused of a lie).

kadhdhab (liar), wadda`(forger),yada`(fabricates), maakdhabahu (what a liarhe is!).


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Factors Ranks Terms Status

1 awthaq al-nas sahih li dhatihi

2 thiqatun thiqah sahih li dhatihi

3 thabt hasan

4 saduq hasan

Faulty Memory 5 Saduq sayyi al-hifz Daìf (weak)

Disagreement 6 layyin al-hadith Daìf (weak)

majhul hal 7 Majhul al-hal Daìf (weak)

Bidàh 8 Daìf Daìf (weak)

majhul al-àin 9 Majhul suspended

Impiety

Bidàh

10 Wahi al-hadith,

tashayyu`

Munkar

(denied)

Ittham bi al-kadhib 11 Muttaham bi al-kathib Batil (false)matruk

Al-kadhib12 kadhdhab Mawdu`

(forgery)

Great BlunderingCarelessness

False Supposition

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CUHS1 Evaluation of Transmitters

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