Nukhbatul Fikr_L5

7/30/2019 Nukhbatul Fikr_L5

1/20

Lessons on Nukhbatul Fikr

Presented by:Sheikh Tariq Appleby

Lesson 5 - Part 1

.

[Alhamduliallah Rab Al'alamin, wa Alsalahto wa Alsalam 'ala Ashraf Alanbiaa' wa

Almorsalin, Nabina Mohammad wa 'ala Aleh wa sahbeh Agma'ien]

[Assalamo 'alaykom wa Rahmato Allah wa Barakatoh]

Before we begin this lesson, Lesson no. 5, as promised we will go through a fewquestions that you could use in your revision of Nukhbatul Fikr . I have 5 and the firstis: What is the definition of "mustalah" linguistically and technically? And when I say"mustalah" "Mustalahul Hadith"

Secondly: What is the definition of "motawater" technically? And how many types arethere, with an example for each type.

Number 3: Define the "sahih Hadith" and explain what "dabtt" is?

Number 4: What is the difference between "sahih and hasan" ?

And number 5: Name the four methods used when dealing with conflicting reports or"mokhtaleful Hadith" and give an example for any one of the four.

So those are my five questions Insha'Allah we'll try to do this at the beginning ofevery lesson from now onwards Insha'Allah, So it facilitates and it, you know, it helps withyour revision and with your study.

The author continues and he says: "wa bayan elmoshkele" : and also clarifying theproblematic", now what does he mean by problematic reports? He means that those reports,those "Ahadith" , and I think that I forgot to say that the plural of the word "Hadith"

is "Ahadith" and the plural of the word "Sunnah" is "Sunnan" , so when we say"sunnan Ibn Majah" we mean it means that Ibn Majah "rahemaho Allah"

collected the sunnas of the prophet (Salla Allah 'alih wa sallam) .

"wa bayan elmoshkele: clarifying the problematic"

In the Hadith of the prophet (Salla Allah 'alih wa sallam) He says that:

""

"sebab almosleme fosook wa ketaloho kofr":

"To curse another Muslim that is a sin (it is fosook) but to fight him is disbelief."

Nukhbatul Fikr Lesson5 Term 3 1


2/20

So, the 'Ulmaa say that this is a problematic Hadith. Why? Because this Hadith meansthat not just fighting another Muslim this takes this a person out of the fold of Islam and inThe Qur'an Allah "subhanho wa ta'alaa" says:

""

"In Allah la yaghfer an yoshraka behe wa yaghfer ma doon zalek leman yashaa"

That Allah "subhanaho wa ta'alaa" forgives every single sin except if "sherk"associating partners with him. So, if killing takes a person out of the fold of Islam then thisHadith then will contradict the verse in The Qur'an and also Allah "subhanhu wata'ala"

says :

""

"Inma al mo'mnoon ekhwa"

And also before thatAllah "subhanhu wata'alaa" in the verse before that Allah"subhanhu wata'alaa" says:

""

" fa'en ta'efatan men el mo'mneen ektatalo"

that if two groups of believing of believers or believing men if they fight "fa aslehobaynahoma"" " then reconcile between them. So, the Hadith then would not meanthat it is disbelief until the person believes that killing another Muslim or fighting another

Muslim is permissible if he believes that it is permissible then it is disbelief but just merelyfighting with another Muslim that does not take a person out of the fold of Islam. So, The'ulamaa' clarify all of that and they call those kind of Ahadith "moshkelo elathahr"

as Imam Tahway the Hanafy scholar, may Allah have mercy onhim, as he explains in his book, in which he covers all or most of these types of Ahadithwhich contradict other Ahadith and which also contradict verses in The Qur'an so he basicallylooks for ways to, and we're not, in Muktaleful hadith we spoke About twoauthentic Hadith that seem to contradict one another, in Moshkelo Alhadith theseAhadith they conflict with verses in The Qur'an or with matters already established in the

Shari'a .He continues and he says: "Thomma aljahalto wa sabAbuoha an arraway kad takthorono'ootoho fa yozakro beghayre ma oshtehra behe le ghraden":

.

The causes for which a narrator is unknown are that the narrator may have had or may havemany names and he's mentioned with one that is not well known for a purpose. So, the

person's name is Mohamed Ibn Ibrahim but he is in one genre of narration he ismentioned Abu Ishak and in another he is called Mohamed Ibn Abdelmalek

and so forth and so forth. So what happens is that firstly the narrator will becomeunknown, if he is mentioned by many names and he is mentioned by a name for which he is



3/20

not very well known for he is not very famous for. An example of that will be Abu Hourayrah(radi Allah 'anho) , we are using an example that is very famous very wellknown, Abu Hourayrah not many people know that his name was Abdurrahman Ibn Sakhr

and if someone says that Abdurrahman Ibn Sakhr said that the prophet (SallaAllah 'alih wa sallam) said that many people would say "no, this person is an unknown

person. Who is this person Abdurrahman Ibn Sakhr?" So, this is one of the reasons why aperson might become unknown he is mentioned by many names and he is mentioned by aname that he is not very famous for. He says "for a purpose": "le gharad" what is meanhere is that the "modalles" the person who wants to camouflage a report his sheikh isweak so the sheikh is known he is well known that he's weak and he is well known by thename Abu Mohamed but instead this "rawy" does not say that his sheikh's name is AbuMohamed rather he says that his sheikh's name is Abu Abdulmalek so for the

purpose, one of the purposes could be "tadlees" camouflaging a report. He then says"wa sannafo feeh el moodeha" concerning this they, the scholars, of Hadith

"almohadethon" have compiled the clarifier. What does this mean? Books that clarifythe narrators who had many names and who become famous for one to the exclusion of theothers ,so the 'ulmaa the Muhadethoon have written books to clarify all of thisso that if a rawy has more than one kunniah he is known as Abu Mohamed heis also known as Abu Sumia he is also known as Abu Solaiman , in all ofthese examples they mention this because what can happen also besides the rawy beingunknown we could assume that there are more than one sanad for this particular Hadith soAlhamdulillah the scholars have clarified this in their written books Almoodehor Almoodehat .

" "

"wa kad yakoono mokellan fa la yakthoro alakhzo 'anho wa feehe alwohdan"

The narrator also could become unknown if he has few narrations and he's not free could betaken from so he has only a few narrations, he is not a very prolific scholar of Hadith he hasonly, let's use a number, let's say he only has 20 Hadith that he narrates and people don'tnormally go to that kind of scholars and this we find in our communities all around the world,the person who is well known for his knowledge, he has studied for so many years, he studiedwith this Sheikh and with that Sheikh, he is more likely to have students gathered around him

than the person who spent only a few months somewhere, you know, just learned the basicsand then came home. So we can draw that kind of comparison. and the 'ulmaa' havewritten books also in this concerning, the single report narration narrators, meaning thosenarrators that have only narrated a few Ahadith 1 or 2 or 3 Hadith and also who havevery ,very few students.

And he says " "

"Aw la yosmma ekhtesaran wa feeh almobhamat"



4/20

Or he may be left unnamed out of brevity, meaning that just to summarize we left out theperson's name, he may not be named. concerning this they, the 'ulmaa' , have compiledthe anonymous. What does this mean?

It means that there are 2 things that we need to talk Abuut here. First: we need to talk Abuut

the Mumbham which is the person which is unnamed, right, So we have in the HadithImam Bukhary rahemaho Allah reports from Youssof whoreports from "a man" who reports from Imam Malek as an example so that "man" isunnamed and therefore his called a Mumbham and the scholars have written Ahadith

and sometimes we find in the Sunnah of the Prophet (Salla Allah 'alih wa sallam)"a man came to the Prophet (Salla Allah 'alih wa sallam) ", and

asked him a question, who is this man? He is unnamed he is Mubham but does this affectthe authenticity of the Hadith? No. Why? Because it appears in the actual text of the Hadithnot it is not one of the narrators meaning it doesn't affect any of the Adala of aldabt

, and those are some of the conditions of authenticity as we discussed in our very firstlesson. So the Mubham is unnamed, so we say a Sheikh , Rajol a man, a woman,you know, a person, if any of those types of words are used the person is not named, we callthat Mubham and the plural is Mubhamat .

Then the second thing is: that we have something called the Muhmal . The Muhmalis when the lineage of the person is not mentioned as an example my name is Tarek the son ofMuhammd , but in the sanad we only have my first name Tarek there is nomy lineage is not mentioned. That is called Muhmal meaning that my lineage has beenremoved, also out of brevity, and sometimes this causes confusion. and an example, a famous

example, is that we have Sufyan Athawry and Sufyan Ibn 'Uyaiennah .If we find in a Sanad the word Sufyan only then we are uncertain if we're speakingAbout Sufyan Ibn 'Uyaiennah or we're speaking Abuut Sufyan Athawry

. Sometimes in this particular example that I've given, Sufyan Athawry andSufyan Ibn 'Uyaiennah , perhaps, as the scholars mentioned, there isnt really a

big problem because both of them are from the Theqat . What happens is if you have aSufyan that is Theqa and a Sufyan that is Da'if , this is going to cause problems,we need to know who is being spoken about. And Alhamdulillah the scholars eventhey have written books and someone of the most beneficial ways for clarifying this is toknow who the teacher of everySufyan was. So we look and we find that, you know, in many

books of the biographies of the narrators, the books of the Rejal, as they are known, in thesebooks the teachers of the Rawy are mentioned and their students, so this allows us toverify who exactly is being who exactly is meant in this particular Sanad .As we look atthese teachers the person who he narrates from, we see Tarek narrates from Mohamed

then we look at all and we see that the person who narrates from Tarek is Isma'il, let's say Isma'il Ibn Ayash as an example, so we see that Isma'il Ibn

Ayash only had one teacher whose name was Tarek and it was Tarek IbnMohamed and we know that the person that is meant in this particular Sanadthe person in the Sanad isTarek IbnMohamed no other Tarek.

" "



5/20

"wa la yokbalo al mumbham wa law obhema be lafz al ta'deel ala al asahe"

Ibn Hajar rahemaho Allah says the anonymous narrator is not accepted even ifhe is mentioned anonymously with a grading of commendation according to the soundestopinion. Be very careful, here it means that there is disagreement amongst the scholars, but

Ibn Hajar rahemaho Allah he takes the view that even anonymous narrator thatis not accepted even if he is mentioned by, with a grading of commendation. Now, we findImam Shaf'i Rahemaho Allah he mentions this many times in his books and hesays that a Sheikh narrated to me, whom I trust or " " "hadathany altheqa" "A theqanarrated to me or told me or I heard from a theqa". He does not mention the person andaccording to the soundest opinion, which is the opinion of the majority of the scholars ofHadith, is that: if this is the case, if a student says that my theqa Sheikh narrated to me. Whois your theqa Sheikh is the question. He might be theqa to you but if we really look andinvestigate this condition or status we'll find that he is not theqa according to the list of theMuhadethin . And so, therefore, if we find that we find a person a rawy says "

"or" " "someone narrated to me whom I trust" this is not accepted, this rawywill not be accepted until we know exactly who he is.

He then says:" "

"fa en someyya wa enfarad wahedon 'anho fa majhoolo alayn"

If the narrator is named, his name we find his name Mohamed Ibn Abdelmalekand if only one person narrated from him then he is an unidentifiable reporter. So what

this means is that although we know the person's name the person might be unknown to us,

the person is unknown so and this might just be an empty name and this person isunidentifiable reporter because he has only one person narrating from him and this is notenough to establish his persona.

He then says " "

"Aw ethnan fa sa'edan wal lam yothak fa majhoolo elhal"

And if two or more related from him and he is not explicitly declared reliable then he is areporter of unknown status. so here if we have two people narrating from a rawy and he is notthere is no indication of whether or not he is reliable or not no one has made tawtheeqwhich means no one has declared him reliable no there is any tajreeh indicating to beunreliable then he is a reporter of unknown status we call him majhoolo elhal .majhoolo elhal is when the person has two or more people narrating from him butno scholar has yet given his verdict on this narrator .Ibn Hajar then says " ""wahowwa al mastour", and he is also known as the mastour the veiled reporter so majhoolo elhal

and the mastoor they mean exactly the same thing.



6/20



Lesson 5 - Part 2

Ibn Hajar then says "wa howwa al mastoro" " and he is also known as themastoor the veiled reporter and that is the veiled reporter he is the mastooro so majhoolo elhal

and the mastoor they mean exactly the same thing. So if I asked you what isthe difference between majhoolo alhal and mastoor the answer should be that they aresynonyms for a rawy who only two or more people have narrated from him and there isno jarh or ta'deel concerning him.

He then says:

"Thomma al bed'ato" " "then an innovation now this is a linked discussion and the

Hadith of the prophet Muhammad, Salla Allah 'alih wa sallam, there are so many differentdefinitions of what a bed'aa is. But the prophet, Salla Allah 'alih wa sallam, firstly he says:

" "

"Man ahdatha fe amrena hadha ma lays menho fa howwa rad"

Whatever has been innovated in this matter of ours will have it rejected and another narrationof the same Hadith

" "

"Man ahdatha fe deenena hadha ma lays menho fa howwa rad"

Whoever innovated in this religion of ours, this deen of ours, will have it rejected. So, thebest definition of a bed'aa is everything which has been innovated in the deen any thingthat was not deen of the prophet, Salla Allah 'alih wa sallam, is not deen.

Now because many people when you speak about bed'aa they say, you know, "but aren'tyou using a vehicle? Aren't you traveling by air? Aren't you using a cell phone?" and all ofthese types of things, then they say, you know, that the propthet, Salla Allah 'alih wa sallam,you know, he said whoever innovates, and all of these are innovations and the person doesn't

complete the Hadith "fe amrena haza" " "in this affair of ours and we know that theprophet Salla Allah 'alih wa sallam what was his affair. His affair was this deen, this deen ofIslam, so whoever innovates in it will have it rejected.

Ibn hajar rahemaho Allah says that a bed'aa "Thomma al bed'aa emma be mokafferen aw bemofaseken"

" "

That bed'aa can either lead, can turn a man to apostasy or can turn a man to moral corruption.

So, The person by doing this bed'aa could either take you out of the fold of Islam or thatbed'aa can lead you to moral corruption or fisq or something that is sinful. And this is the



7/20

ruling of bed'aa. We have bed'aa that takes a person out of the fold of Islam, like the bed'aa ofmaking tawsol through the graves or through the saints as an example, and then we havethe bed'aa that leads a person to moral corruption, and an example of it would be a personwho divorces his wife while she is menstruating that is Haram it is a bed'aa it issomething which we do not find in the Shari'a . The propthet, Salla Allah 'alih wa sallam,

became extremely angry with Ibn Omar radi Allah 'anhoma when hedivorced his wife during her menses.

He says that he now continues and he is about to discuss the rulings of a person, of the rawythat commits a bed'aa , he says "Fal awal la yaqbalo shebaha aljomhoor"

" "

As for the first which takes that person, that rawy out of the fold of Islam, the vastmajority do not accept any narrator thus described so if someone who is within worshipping

graves, but this person happens to be a person who has one of the highest Sanads inBukhary and Muslim but this taking another person out of the fold of Islam thenthe vast majority of scholars do not accept a narrator thus described. And the problem thereason why its the vast majority and not the complete all of the 'Ulmaa because like IbnHajar ,rahemaho Allah, says that some people claim that whoever disagrees with them is outof the fold of Islam and if we, you know, it is best that we don't get into this and Ibn Hajarrahemaho Allah continues and he says that the correct opinion in the matter is that if a

person's bed'ah takes him out of the fold of Islam, then his narration must be rejected.

He says "Wa althany yokbalo ma lam yakon da'eetan fe al asaheeh"

" "

As for the second that someone who is doing a bed'aa which is morally corrupt believing inQadar that Allah, subhanho wa ta'ala, did not decree everything or in jabr ;in fact Allah, subhanho wa ta'ala, we are forced, that Allah has decreed everything andtherefore we are forced to do whatever we are doing whether it be good deeds or whether it besins. Someone who, and as for the second someone who is not inviting people to it is acceptedaccording to the soundest opinion. Again there is disagreement that the person if he is on this

bed'aa he is on the pedal of bed'aa of Qadr as Qatada Ibn De'amah Asadoosy

who someone who believed in Qadr he believed that Allah, subhanho wa ta'ala, did notdecree matters Allah only the matters they occur according, you know, just the matters justhappen Allah, subhanho wa ta'ala, did not decree any of them but he happens to be one of themost prolific narrators of Hadith and one of the soundest narrators of Hadith therefore weaccept his narrations because he was not someone who called to that bed'aa.

He says "Ella en rawa ma yoqawwy bed'atho fa yorad 'ala elmokhtare wa behe sarrah aljoozjanyo Sheikh alnasay"

" "



8/20

unless he narrates something supporting his innovation in that case he's rejected according topreferred opinion so according to the preferred opinion the strongest opinion on the issue isthat if he does call, if he does invite people, if he does give khutbas , if he does tell

people if he gives da'wa to his belief, then in that case his narration is rejected and thiswas the opinion of Alanas'ay and abo dawood Sheikh Aljoozajany

and he explicitly mentioned this that if a narrator is on bed'aa and he calls to that bed'aa thenhis narration must be rejected.

He then says:

"Thomma soo'o elhefdhe in kan lazeman fa shadho ala ra'yen"

" "

Then the poor memory if it is chronic then it is the anomalous report according to oneopinion.if the person has extremely bad memory a very chronically bad memory what

happens then is that in most cases if this is the case if this is the state of his memory then he isalways going to narrate that which contradict the rowat they're going to say left and he isgoing to say right because his memory is bad and he is never able to accurately narrateanything.

"aw tare'an falmokhtalat" " "or occasional then that is the jumbled report so theperson is occasionally has a bad memory or his memory became bad at a late stage of his lifeor after a particular incident and if that happens we call that particular report the mokhtalat

report .

"Wa mata toobe'aa sayee' el hefthe be mo'tabaren wa katha almastooro walmorsalowalmodallaso sara hadeethom hassanan la lethatehe bal belmajmooe'e"

" ."

And whenever a chronically forgetful reporter is corroborated by a reporter worthy ofconsideration and the veiled report and the expedient report and likewise the camouflagereport the Hadith becomes the fair report not in itself but on the whole. What does thismean? It means that if any of these narrators any of these types of Ahadith which is theHadith which contains a rawy that has a chronically bad memory all the Hadith in which we

have the majhoolo elhal the unknown person whom only two people narrate fromor we have Hadith in which the tab'ee says "the prophet Salla Allah 'alih wa sallam says"which is the morsal , or we have a camouflaged report a modallas report with a

person the narrator that has made tadlees of his Sheikh or someone after his Sheikhmentioning him by another name that he is not well known for or in such a manner he says 'an

or qal giving us the impression that he heard this Hadith from that person when he didnot, if all of them if they, if a reporter worthy of consideration and who is this reporter? Whois this rawy that is worthy of e'tebar ? It is the narrator who is accepted in the saheeh

and hassan Hadith. if that happens if he reports something with corroborates of any

of these four, let's do it again, saye'o el hefz or the mastoor or the morsal orthe modallas , if he narrates the saheeh or the hassan narrator, if he narrates something



9/20

which supports this corroborates it then the Hadith becomes hassan not in and on itself butrather because of all, because of that sanad and because of any other sanad we might findthat supports it. So again the Hadith will become hassan not because it in itself is hassan but

because of all the strengthening reports therefore it becomes alhassan le ghayrehe .

Now the author is about to discuss something. He mentioned the Hadith the manner in whichit reached us it reach us through many chains of narration many asaneed or not, then hespoke about whether or not the Hadith is acceptable or unacceptable or it is to be rejected. Hespoke about different aspects of that. He's also now going to talk about to whom the Hadith isattributed. So the following in the following few sentences we're going to speak about whodoes who of the attributing the Hadith to, of the attributing the Hadith to the prophet, SallaAllah 'alih wa sallam, of attributing the statement to a companion or a tab'ee or anyone afterthem so the scholars of Hadith have come up with terms for each and every one of thoseattributions so we'll start with the first.

"Thomma alesnado emma an yantheya ela alnaby, Salla Allah 'alih wa sallam, tasreehan awhokman mn qawlehe aw fe'alehe aw taqrerehe."

" "

Then, the chain or the sanad the isnad its ascription can either explicitly or implicitly go to theprophet, Salla Allah 'alih wa sallam, it could be his statements his actions or his tacitapproval. So if this is the case the isnad reaches the prophet, Salla Allah 'alih wa sallam,and the maten contains his words or his actions or his tacit approval then this is consideredto be the marfoo'a report as the author mentioned later.

Now an example of a statement of the prophet, Salla Allah 'alih wa sallam, is

"Inma ala'amalo belneyat"

" "

An example of his actions is that the prophet, Salla Allah 'alih wa sallam, after making thetwo sunnas of fajr then he would lie on his right side. An example of the prophet, SallaAllah 'alih wa sallam, tacit approval is that the prophet, Salla Allah 'alih wa sallam, approvedof the sahaba eating dab or lizard. He then says that this can either be explicit or

implicit meaning the companion says "the prophet, Salla Allah 'alih wa sallam, said or theprophet did or the prophet approved of. or it could be implicit he says that "we were orderedto do the following or that we were prohibited from doing the following or we used to dosomething and the prophet, Salla Allah 'alih wa sallam, did not prohibit us. So those are allimplicit means or ways of us knowing whether or not the prophet, Salla Allah 'alih wa sallam,said, did or approved of something.

He then says "Aw ela elsahabey kadhalek"

" "



10/20

or the isnad goes to the companion of the prophet, Salla Allah 'alih wa sallam, and then,subhan Allah, Ibn Hajar, rahemaho Allah, so far he hasn't defined anything he hasn't definedany of the types of Hadith that he has mentioned but yet he feels as he says in the sharh itwas important that he defined exactly who a companion of the prophet, Salla Allah 'alih wasallam, is. Who is a sahabey ? Who is classified as a sahabey? He says" howwa man

laqeya alnabeya, Salla Allah 'alih wa sallam, mo'menan behe wa mata 'ala elislam wa lawtakhlalat redaton fe al asahe"

" "

The companion who is he? Who he is whoever encountered the prophet, Salla Allah 'alih wasallam, believing in him and died as a Muslim even if his Islam was interrupted by apostasyaccording to the strongest opinion. So this goes word for word he is whoever encountered the

prophet, Salla Allah 'alih wa sallam, so whoever met the prophet or encountered the prophetthat person, if he fulfills that condition he would be considered to be a companion of the

prophet, Salla Allah 'alih wa sallam. Now some scholars have said that whoever sees whoeversaw, the prophet, Salla Allah 'alih wa sallam, and that obviously would exclude any blindcompanions like Abdullah Ibn Um Maktum and others who were blindtherefore they did not see the prophet, Salla Allah 'alih wa sallam, so according to thatdefinition which speaks about seeing the prophet, that means that they were not companionsof the prophet, Salla Allah 'alih wa sallam, anad there is no one that really says that. He thensays believing in him, so the person must have met the prophet, Salla Allah 'alih wa sallam,encountered him and believed in him and died as a Muslim so the person must have died as aMuslim if the person accepted Islam met the prophet, Salla Allah 'alih wa sallam, believed in

him then apostated went back to Christianity or idol worship and died in that state that personwould not be considered to be a companion of the prophet, Salla Allah 'alih wa sallam. Hethen says even if his Islam was interrupted by apostasy according to the strongest opinion.What does this mean? It means that if the person met with the prophet he believed in the

prophet, Salla Allah 'alih wa sallam, but after the death of the prophet, Salla Allah 'alih wasallam, he after the death of the prophet, Salla Allah 'alih wa sallam, he apostated he went

back to his former beliefs and then he repented and he accepted Islam again and he died in thestate of Islam according to the strongest opinion he is still considered to be a companion ofthe prophet, Salla Allah 'alih wa sallam.

We'll take a break Insha'Allah and when we come back we'll discuss the definition of thetab'ees and other important aspects Insha'Allah.

wa akher da'wana an elhamdulelah rab ela'alameen.




11/20


Lesson 5 - Part 3

[Alhamduliallah, wa Alsalahto wa Alsalam 'ala rasool Ellah wa 'ala Aleh wa sahbeh

Agma'ien]

[Assalamo 'alaykom wa Rahmato Allah wa Barakatoh]

Welcome back, and we'll continue with our definition of a tabe'ie Ibn Hajar rahemaho

Allah he says:

" ."

"Aw ela tabe'iehe wa howa man laqeya al sahabeya kadhalek."

Or ,a successor, namely, anyone who met one of the companions.

Now firstly your translation does not necessarily mean that a tabe'ie is a person who only

met one companion but that he at least met one of the companions of the prophet, salla Allah'alih wa sallam, and also he must have met the companion while as a believer meaning a

Muslim believing in the prophet, salla Allah 'alih wa sallam, not a believer in the sahabi

, and that he died as a Muslim so that's the definition of a tabe'ie.

He then, Ibn Hajar rahemaho Allah , then gives the names for each and every

one of these different types; He says the first " ""Fal awalo almarfo'oo" the first is

the raised chain report so whatever goes back to the prophet, salla Allah 'alih wa sallam, is

called marfoo' " " "Wal thany almauqoofo" the second is the halted chainreport. So if it is attributed to the companion to the sahabi it is called mawqoof"

.""Wal thaletho almaqtoo'o" and the third is the severed chain report but rather it

is that which is attributed to a tabe'ie. So let's go through that again if it is attributed to

the prophet, salla Allah 'alih wa sallam, it is called marfoo' and if it is attributed to the sahabey

it is called mawqoof and if it is attributed to the tabe'ie it is called maqtoo'a.

" ."



12/20

"Wa man doon al tabe'ie fih methloho"

It is the same for anyone after the tabe'ie. So in brackets please make a note of this (that it is

the same for anyone after the tabe'ie meaning that if it is attributed to anyone after the tabe'ie

also it is called maqtoo'a)

" ."

"Wa yoqalo lelakherayne alatharo"

The last two are said to be non prophetic reports or alathar, and what he is talking

about, he is talking about the mauqoof and he's talking about the maqtoo'. What is the plural

of the word marfoo'? Or rather what is the plural of the word mawqoof? Some scholars say

that they are mawqoofat and maqtoo'aat. So he says that whatever is attributedto the sahaba and the tabe'ien are called athar and some scholars they say that

no, this includes everything that has been reported whether it be from the prophet, salla Allah

'alih wa sallam, the sahaba or the tabe'ien . But others yet others say that no, an athar is

specific to the sahaba and the tabe'ien and we find this that this in reality the usage of the

majority of scholars of Hadith. Also, what is the plural of the word athar? The plural of the

word athar is atharon.

He then says:" "

"Wal mosnad mrfoo'o sahabeyen besanden zaherho aletesalo"

A grounded report, a musnad report is a report that has a companion raise, that a

companion raised to the prophet, salla Allah 'alih wa sallam, with a chain that has the outward

appearance of being connected. So the difference between marfoo'a, marfoo'a is the title we

give to what the prophet, salla Allah 'alih wa sallam, said, did or approved of. The isnad

that went to the prophet, salla Allah 'alih wa sallam, whereas the musnad is the actual

report; it is what the sahabi raised to the prophet, salla Allah 'alih wa sallam, with a chain that

has the outward appearance of being connected, meaning that if we just look at it, you know,

on face value it appears that there are no that there are no breaks in the chain, that there are

no missing links.

" "

"Fa en qalla 'adadoho fa emma an yantaheya ela alnabeyee, salla Allah 'alih wa sallam,"



13/20

And if its numbers are few meaning the number of , of narrators or rowat in the sanad

it either ends with the prophet, salla Allah 'alih wa sallam, and this is something which with

which is called 'uloo ok? Al 'uloo is the issue that we're talking about here. And 'uloo

means the less intermediaries in the sanad, less links mean that they are there's a lesser

chance of mistake and it also mean that it could be even more authentic. So those, if the chain

of narration has a few numbers it could either end up with the prophet, salla Allah 'alih wa

sallam,

" "

Or "Ela Imamen the sefaten 'aleyaten kashu'aba"

Or an Imam with a distinguished description, a high status, like Shou'ba Ibn Hajaj

.

So, if there are a few narrators between-. Like Imam Bukhari rahemaho Allah

and Shou'ba then this also called 'uloo. But there are different types of 'uloo. In

Bukhari the shortest sanad is with there are only 3 people between Bukhari Rahemaho

Allah and the prophet, salla Allah 'alih wa sallam.

He says: " " "Fal awal al 'ulow al motlaqo"

The first is absolute elevation to the prophet, salla Allah 'alih wa sallam, meaning that the

sanad or the intermediaries the rowat between the compiler and the prophet, salla Allah 'alih

wa sallam, are few, and this is what the 'ulamaa past and present strove to achieve to have a

short, a lesser amount of people between themselves and the prophet, salla Allah 'alih wa

sallam, and people do this in many sciences of Islam not only Hadith. For instance, our

teacher in the Masjed of the prophet, salla Allah 'alih wa sallam, Sheikh Mohamad Mokhtar

Alshanqity he has many students and I remember when I first went toMedina we were still, myself and Sheikh Belal Isma'il , we were still studying

Arabic and we, you know, we were just familiarizing ourselves with basics in Arabic and we

didn't understand much of the Arabic lectures so we didn't attend many of them. But Sheikh

Tawfeeq Al Chawdery he used to sit with one of Sheikh Shanqity's students

Sheikh Ahmad Arohely and after that lesson then Sheikh Tawfeeq would teach

myself, Sheikh Belal and some other students that, you know, from the English speaking

world, from south Africa and other places and we would sit to him and he would teaches us

Fiqh . so but even though his teacher and his teacher's teacher were still available and were



14/20

still alive so later when we started to understand Aarbic better we sat with Sheikh Ahmad

Arohely and then later even much later we sat in the lessons of Sheikh

Shanqity so what happened was that our knowledge first started out with the

knowledge of Sheikh Shanqity we first took it through two intermediaries Sheikh Tawfeeq

and Sheikh Ahmad but later we were able to get that knowledge straight directly from, from

its source meaning Sheikh Shanqity. and then what was even more amazing than that was the

fact that Sheikh Shinqity one of his teachers was also teaching Fiqh in the Prophet, salla

Allah 'alih wa sallam, 's Masjed Sheikh Mohamad Alwa'ely and we were able

to learn from him also therefore we were able to remove 3 intermediaries between ourselves

and the knowledge of Fiqh. So, that's an example and there are so many examples and we find

that the 'ulamaa in past, in the past they would travel for great distances if they knew that their

Sheikh's Sheikh was still alive so that they could be closer to the Prophet, salla Allah 'alih

wa sallam, in that regard. So this is the case that there are a fewer intermediaries between

oneself and the Prophet, salla Allah 'alih wa sallam, that is called" " "al 'ulow al

motlaq"

" ""Wa althany al 'ulow al nesby"

The second is the relative elevation when it is done to an Imam, a particular Imam like

Shou'ba Ibn Hajaj.

He then says:"Wa fihe al mowafqa wa heya alwosolo ela Sheikh ahad al mosanefeen men

ghayre tareeqhe"

" ."

This includes the concurrent chain, the mowafaqa, and an example of this is that Bukahry,

rahemaho Allah, he narrates from Qutaiba from Malek from the Prophet, salla Allah

'alih wa sallam. or it could be Abu Abbas Alsarraj meaning that we narrate a

Hadith instead of going through Bukhary we then narrated staright from Abu Abbas Alsarraj

from Qutaiba from Malek and it would be shorter in that way.

"Wal badalo howwa al wosoolo ela sheikh sheikhehe kadhalek"

" ."

And the conversion chain which arrives at the Sheikh's Sheikh in the same way. So, instead

of going through the Sheikh of Bukhari we immediately meet up with Imam Malek or with



15/20

Qutaiba instead of Qa'nnaby we meet up with Qutaiba they were both students of Imam

Malek, rahemaho Allah,

"Wal mosawato wa heya estewa'ao 'adad al isnado men alrawy ela akhrehe ma'a isnad ahad

elmosnefeen"

" ."

Now all of these things moawfaqa and badal and mosawat and mosahafa

all of these things are types of 'ulow or discussions in 'ulow that took place much,

much later this is not something that the early scholars of Hadith really consern themselves

with, rather they were more concerned with having an authentic chain of narration and also if

that meant that, they were able to achieve it through lesser intermediaries and that would be

all the better.

He says that

.

And parity which is the number of narrators' narrator links in the chain from the narrator to

the equaling link of the chains of one of the compilers. Now Ibn Hajar, Rahemaho Allah, he

gives an example of this when he says..

[End of part 3]



16/20



Lesson 5 - Part 4

He says that" ."

And parity which is the number of narrator's, narrator links in the chain from the narrator to

the end equaling the links of the chains of one of the compilers.

Now Ibn Hajar, rahemaho Allah, he gives an example of this when he says that in one Hdaith

there are 11 people between him and the prophet, salla Allah 'alih wa sallam, and Imam

Nasa'ey the longest chain of narration in the sunnan of Nasa'ey is 11 peoplebetween Nasa'ey and the prophet, salla Allah 'alih wa sallam. So, he says that mosawat

meaning equality also in other way of translating it has taken place between himself and

Nasa'ey that he has 11 people between him and the prophet, salla Allah 'alih wa sallam, so

he's equal to Annasa'ey in this narration because Annasa'ey , Rahemaho Allah,

also had 11 people between him and the prophet, salla Allah 'alih wa sallam.

He then says" "

"Wa al mosfahato wa heya al estwa'o ma'atelmedh dhaleka al mosannaf"

And handshaking which equals the chain of that compiler's student, meaning that Ibn Hajar,

rahemaho Allah, he meets up with student his equal number with the student of Annasa'ey or

any other compiler of Hadith and therefore it is as if he has shaken hands with Annas'ey like

the student of Imam Nasa'ey must have shaken the hand of Nasa'ey, rahemaho Allaho ta'ala,

. So, like I said, the issues of mowafqa and badal and mosawat and

mosahafa these are discussions from the later scholars of Hadith have amongstthemselves.

He then says" "

"Wa uoqabelo al 'ulow be aqsamehe al nozool"

Descend corresponds to elevation in all of its categories meaning the same we have different

categories of 'ulow therefore the same meaning many more intermediaries they have the

same kinds of levels in all of its categories.



17/20

He then says" "

"Fa en tasharak arrawy wa man rawa 'anho fel sen aw fel loqey fa howwa al aqrano"

He says that if the narrator is the same age as someone who narrates from him and they met ,

then it is peer narration. An example of this would be Imam Malek, rahemaho Allah, and

Sufyan Ibn 'Uyaiennah they were the same age and one narrated from the other so this is the

narration of.. this is the peer narration rewayato al aqran.

He then says" "

"Wa en rawa kolon menhoma 'an al akhar fal moddabajo"

If each of them narrated from each other then it is reciprocal narration. So if Imam Malek

alone only narrates from Sufyan Ibn 'Uyaiennah and they were about the same age and they

had many of the same teachers so they were contemporaries, then or we can call them

colleagues but if only Imam Malek narrate from Sufyan Ibn 'Uyaiennah we call

that rewayto al aqran and if they both narrated from each other then we call that

moddabaj therefore every single moddabaj report is a aqran report but not the opposite,

not vice versa, not the other way around.

" "

"Wa en rawa 'amman donaho fal akabero 'an al asagher"

If he relates on someone inferior in age or in status to him then it is the seniors from juniors'

narration. Now this is very rare, not rare, but this is not really the norm; the norm is that the

son narrates from the father, that the young narrates from the old, that a person who is more

learned narrates .someone who is less learned narrates from someone who is more learned

and perhaps an example of this would be that Imam Bukhari, Rahemaho Allah, narrates a

Hadith from Altermedhy even though the status between the two of them is, you know,

the difference in status between the two of them is vast and also Imam Ahmad, rahemaho

Alla, narrates a Hadith from Abu Dawood and Abu Dawood, you know

and Altermedhy also because of the Sheikhs narrating from them they consider this to be

something very great. So we call this fal akabero 'an al asagher it is when the seniors whether

it be because of age or because of status narrate from the juniors and we find examples of this

in the sunnah of the prophet, salla Allah 'alih wa sallam, Tameem Aldary he spoke



18/20

about thejail and the island that he went to and what he saw there and the prophet, salla Allah

'alih wa sallam, narrated the story from him so this is an example of al akabero 'an al asagher.

" "

"Wa menho al aba'ao 'an al abna'aa"

And it also includes fathers from sons' narrations. Now this is also something that doesn't take

place much fathers narrate from their sons rather sons narrates from the fathers as Ibn 'Omar,

radya Allaho 'anh, narrates from his father 'Umar, we find that other sahaba

they also narrate from their fathers but the opposite has also taken place and he says "

" "Wa fe 'aksehe kathra" and its opposite is also frequent.

He then says " "

"Wa menho man rawa 'an abeehe 'an jaddehe"

And what is also included here is it includes a son from father from grandfather or, a father

from a son from father from grandfather narration. An example of this would be that

'Amr Ibn shu'aib 'an abeehe 'an jaddehe, 'Amr Ibn shu'aib from his father,

from his grandfather. Now the reason why I mention this particular example is that much

confusion has taken place because of it, and we need to, you know, just analyze this particularnarration so that it becomes clear Insha'Allah and whenever we do see it or we hear

about it, then any muss or any misconceptions will be removed Insha'Allah . So 'Amr

Ibn shu'aib narrates from his father who narrates from his grandfather. Now some scholars .

If we say 'Amr Ibn shu'aib who narrates from his father shu'aib , now shu'aib was a

tabe'ie so 'Amr Ibn shu'aib was from the atba'u al tabe'ien but now (

'Amr Ibn shu'aib Ibn Mohammad Ibn 'Abdullah Ibn 'Amr Ibn Al'aas

) so if we give the full lineage Insha'Allah then it will become

clearer for us. So it's 'Amr the son of shu'aib and shu'aib is the son of Mohammad and

Mohammad is the son of 'Abdullah and 'Abdullah is the son of 'Amr so 'Abdullah Ibn 'Amr

and 'Amr Ibn Al'aas they were both companions of the prophet, salla Allah 'alihe wa sallam.

So 'Amr Ibn shu'aib says that my father told me and shu'aib says: does he mean, does 'Amr

mean my grandfather Mohamed or does shu'aib mean his grandfather 'Abdullah the

companion of the prophet, salla Allah 'alihe wa sallam? Are you confused? I was confused

wallahe the first time we did this. We did this in the second year in Medina and, you



19/20

know, it took me a while, you know, for the sheikh to really get this through to us I looked

around in the class and I thought that I was the only one and I saw some puzzled, you know,

some puzzled looks and I Alhamdulillah felt better but, you know, they dealt the

confusion away but, you know, you felt better that you were not the only one. But 'Amr Ibn

Shu'aib says that his father Shu'aib told him or narrated to him. Now the disagreement comes

in and the discussions of the scholars come in when they say does he mean his father

Mohamed? Because his father Mohammad, Shu'aib's father Mohammad definitely did not

narrate from the prophet, salla Allah 'alih wa sallam, as he was a tabe'ie or does Shu'aib

mean his grandfather who is 'Abdullah? And after careful research one of our teachers sheikh

'Abdullah Al bu'aimy he did some research on this and he came to the conclusion

that when Shu'aib says when 'Amr Ibn Shu'aib says my father from his grandfather what he

means is his father's grandfather 'Abdullah Ibn 'Amr Ibn 'Aas. So we find that the correct

opinion here is that Shu'aib narrates from his grandfather 'Abdullah Ibn 'Amr and the reason

for this is that Shu'aib's father Mohamed passed away when he was very young and his

grandfather 'Abdullah Ibn 'Amr took care of him.

Insha'Allah we've come to the end of this lesson and we will continue Insha'Allah

in lesson number 6.

I hope Insha'Allah that the questions that we had at the beginning of the lesson weresufficient that you'll find that it will benefit you Insha'Allah and we will continue at

the beginning of lesson 6 I'll ask another 5 maybe more Insha'Allah if I feel that it's

needed and please do not make the exams, you know, the sole purpose for, you know, for us

studying and, you know, that being, you know, cause many times I read on the forums the

students say that the exams are coming up and it seems, sometimes, it seems that the exams

seems to be the sole purpose of the students but rather make du'aaa' Insha'Allah and

ask Allah, subhanho wa ta'ala, that the exams become ...not become importantand that what is important is benefiting and understanding all of these issues. If you do not

understand again I request that you, if you need more examples, if the explanation was, you

know, was too quick, if you need us to revise it again we can do so on the forums Insha'Allah

where I can post answers to your questions and more examples so that you know

more of these things become clarified but also I want to mention that if we do continue in our

studies of Mustalahul Hadith, if we do, do more detail book then we will be able to discuss

many of the issues in more detail with more examples and I hope Insha'Allah that

Allah, subhanho wa ta'ala, grants us beneficial knowledge.



20/20

.

Wa akher da'wana an Alhamduliallah Rab Al'alamin, wa Alsalahto waAlsalam 'ala Ashraf

Alanbiaa' wa Almorsalin. Assalamo 'alaykom wa Rahmato Allah wa Barakatoh.


Date post:	14-Apr-2018
Category:	Documents
Upload:	kmufti7
View:	227 times
Download:	0 times

Nukhbatul Fikr_L5

Documents