Translation Of Qawaid al-Asasiyah Fi Mustalah al-Hadith

OPENING

 

All praise is due to Allah, the Lord of the Worlds. Peace and blessings be upon the noblest of messengers, our Lord Muhammad, and upon all his family and companions.

After that this is the main basics and foundation rules about the science of hadith that is mandatory for beginners in this fan, in an easy way. I wrote it for beginners to learn from our friends the noble seekers of knowledge.

I ask Allah to benefit this book, and make our deeds sincere for its noble substance, the way that Allah opens us like the opening of the wise ones.

And Allah’s mercy and peace be upon our Lord Muhammad and his family and companions.

 

 

SCIENCE OF HADITH

The science of hadith is used for two meanings.

The first is used for the narration of something attributed to the apostle, or the narration of something attributed to the Companions or the Tabiin.

This is called the science of hadith by history.

The second is used for the method followed in the transmission of hadith, in terms of the narrators’ condition, intelligence and fairness, and in terms of the condition of the chain of transmission, its continuity and breakage.

And the science of hadith with this meaning is what is known as the science of hadith dirayah.

 

The science of hadith by history

The science of hadith narration is that which deals with the narration of that which is attributed to the Prophet (peace and blessings be upon him), his words that he spoke, his actions that he did, his confessions, i.e. what he did in his presence and confessed, or his attributes, i.e. his character and behavior before he was sent and after he was sent. Or the narration of something attributed to a Companion or a Taabiin.

The topic is the Messenger of Allah in terms of his words, deeds and confessions.

The benefit of this is that it is concerned with preserving the Sunnah of the Prophet (peace and blessings of Allaah be upon him), knowing it, and spreading it among the Muslims, and there is a benefit in keeping it intact and not losing it.

The founder: Muhammad ibn Muslim ibn Ubaidillah ibn Abdullah ibn Shihab az-zuhri died in 125 AH in the absence of Sayyidina Umar ibn Abdul Aziz.

This means that he was the first to record and collect the hadith at the behest of Caliph ‘Umar ibn ‘Abdul Aziz. Because he wrote letters to the people of the regions: see what happens from the hadith of the apostle of Allah or his sunnah then write it down because I fear the loss of knowledge and the loss of scholars.

science of hadith dirayah

and is also called the science of Ushul hadith or the science of usul riwayatil hadith or the science of musthalah hadith or dalil ashar.

And this name means mustholah hadith or atsar, which is the most well-known and the clearest, and the most indicative of what is meant, and there is nothing vague about it.

And al-Hafizh Ibn Hajar followed suit and named his famous book Nukhbatul Fikar fi Mustolah ahlil atsar.

The meaning of mustolah is something that the hadith scholars agree on as a rule and basis.

The most common definition of the science of hadith musthalah is the science of the rules that determine some of the conditions of the sanad and matan.

explanation of definition

Rule: This means something that limits the parts, whether it is a definition or a rule.

sanad is the narration that leads to the matan, meaning the narrators who lead to the matan of the hadith, one teacher from another teacher to the recitation of the hadith, and the narration is called sanad because the narrators of the hadith rely on it to judge the hadith.

matan is the utterance of the end of the sanad.

Sometimes the sanad is called the isnad, and the isnad is called the sanad, so they are the same.

For example, Imam Bukhari said: Musaddad told me from Yahya from Ubaidillah Ibn ‘Umar, he said: Khubaib bin ‘Abdur-Rahman told me from Hafiz bin ‘Asim told me from abu Hurairah (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) said: the place between my house and my pulpit is a garden from the gardens of paradise, and my pulpit is above my lake. hadeeth narrated by Bukhari in the book of the virtues of Madinah.

The tomb of Musaddad and those after him up to abu Hurairoh is called the sanad, and the words of the prophet between …. and the end of the hadith are called the matan.

The state of the sanad and matan is something that the sanad experiences such as continued or broken, high or low, or others that will come to explain. and what the matan experiences, such as marfu’ or mauquf, shad or shohih.

When you know the definition of hadith science, then you should know its content, rules and practices.

The material of hadith is the narrator and what he narrates, in terms of acceptance and rejection.

The founder is qodli abu muhammad hasan bin abdurrohman bin khollad who is popularly known as romahurmuzi, he was the first to write in this fan term.

THE VIRTUES OF HADITH SCIENCE AND THE GLORY OF ITS EXPERTS

 There are a number of traditions about the honor of hadith science and its experts, of which I will mention the most famous:

ibn masud (may Allah be pleased with him) reported that the apostle of Allah (may Allah’s peace and blessings be upon him) said: “The one who will have the greatest right to me on the Day of Resurrection is the one who recites the most sholawat. HR Tirmidhi. and labeled hasan.

This is a noble position that is specific to the narrators of the hadith, because it is not known that a group of scholars will invoke the Prophet more than this group, they emphasize the mention of the Prophet in their gatherings, and say greetings to the Prophet at most times, in their classes and dars.

Ibn Masud (may Allah be pleased with him) said: I heard the Messenger of Allah (may Allah’s peace and blessings be upon him) say: “May Allah enlighten the one who hears something from me, and then conveys it as he heard it, the one who conveys it will be more knowledgeable than the one who heard it. HR Tirmidhi and he said: Hasan Sohih.

This is how the Prophet singled them out with a supplication that he did not give to any other member of this ummah.

The Prophet (may Allah’s peace and blessings be upon him) said: “These are the just people of the last resort, and they prevent the changes of those who exaggerate, and the distortions of those who erase, and the explanations of the ignorant. HR. Baihaqi in al-Madkhol. Imam Qostollani calls this hadith hasan from several narrations.

and in this hadith there is an explanation of the justice of the hadith experts

BASIC DEFINITIONS

 

Hadith in language is the opposite of qodim (former).

in terms of terms: something attributed to the prophet in the form of a speech or a work or a confession, or attributed to a companion or tabiin

sunnah in language is the way

In terms of terms, it is that which is attributed to the prophet in the form of speech or work or confession, or to the Companions or the Tabiin. The sunnah in this sense is the same as the hadith in the former sense. It is said that the hadith is specific to the speech and work of the prophet, and the sunnah is general.

khobar in language is the opposite of inysa.

In terms of terms, it is

It is said: the same as hadith

It is said that anything that comes from other than the Prophet, while the hadith is that which comes from the Prophet. Because of this, it is said that those who are occupied with hadith are experts in hadith, and those who are occupied with history or its equivalent are experts in news.

It is said: hadith is more specialized than khabar, every hadith is khobar, and not vice versa.

Atsar in language means the rest of the house and its equivalent.

in terms:

It is said: it is the same as a hadith. as Imam nawawi said, the hadith experts named the marfuk and mauquf hadith as atsar.

It is said: atsar is that which comes from the companions, hence atsar is said to be mauquf. perhaps the reason is that atsar is the remainder of something, and khabar is that which is reported, and when the speech of the companions is the remainder of the prophet’s speech, and the origin of khabar is that of the prophet, then it is appropriate that the speech of the companions be called atsar, and the speech of the prophet be called khabar.

With this it is clear that sunnah, hadith, khabar and atsar are the same words for one meaning, which is something attributed to the prophet in the form of speech or action, or confession, or attribute, or to the companions or to the tabiin.

And the signs of narration from the Prophet, the Companions and the Taabi’een help to demarcate these terms.

 

Hadith Qudsi

nisbat on quds. Quds is cleanliness and purity and qudsi hadiths are called divine hadiths after god and robbani hadiths after robb jalla wa Ala.

A qudsi hadith by definition is something that the Prophet attributes to his god other than the Qur’an.

For example

The Prophet said: Allah says: O my servants, I have forbidden injustice to myself, and I have made a thing forbidden among you, so you should not oppress each other.

and the sayings of the Companions: The Messenger of Allah said in a hadith which he narrated from his Lord … like this

It is called a hadith because it is one of the sayings of the Messenger of Allah, and it is one of his narrations from his Lord.

It is called a hadith because it is a saying of the Messenger of Allah, and it is one of his stories from his Lord, and it is called a qudsi because it is attributed to Allah, from the point of view that Allah is the one who speaks, and Allah is purified from that which is unworthy of Him.

From knowing the nature of qudsi traditions, the difference between qudsi traditions, the Qur’an and the hadith of the prophet appears.

 

 

BETWEEN HADITH QUDSI AND THE QUR’AN

 

The Qur’an has several features that the hadith does not have, these features also distinguish between the Qur’an and the hadith.

 

These features include:

 

  1. The Qur’an is a miracle that is eternal throughout time, protected from change and replacement, Mutawdtir lafaz in all words, letters and language styles.
  2. Forbidden to be narrated with meaning.
  3. It is forbidden to touch it for someone who is in a state of impurity, and it is also forbidden to read it for someone who is junub and the like.
  4. It must be recited in prayer.
  5. It is called the Qur’an.
  6. It is an act of worship to recite it and each letter equals ten good deeds.
  7. The naming of a certain number of verses with verses, and the collection of a certain number of verses with surat.
  8. The words and meanings come from Allah Ta’ala by clear revelation, and this is the consensus of the scholars. Unlike the hadith, the hadith does not have these criteria.

 

THE VARIOUS SCIENCES OF HADITH

 

The majority of scholars divide hadith into two types: magbul (accepted) and mardud (rejected).

 

Magbul hadith means that the narrators who narrate and carry the hadith have fulfilled the requirements of gabul. For this reason, the hadith they narrate is accepted among the scholars”.

 

Hadith mardid means that the narrators who narrate and carry the hadith do not fulfill the conditions of gabul. That is why the hadith they narrate is rejected.

 

A gabul hadith is what the scholars of mustalah call a sahih or hasan hadith, while a mardid hadith is what the scholars call a da’if hadith.

 

Since the qualities of gabul are sometimes completely fulfilled in a narrator and sometimes a little less, this results in the magbul hadith being divided into two degrees: the highest degree and the degree slightly below it. The hadith that contains the highest degree of magbul is called sahih hadith, and the one that contains the least degree of magbul is called hasan hadith. Thus it can be concluded that the hadith is divided into three: sahih, hasan, and daif.

 

SAHIH HADITH

 

Sahih is etymologically the opposite of sick. Terminologically, it is a hadith that contains the highest quality properties. These properties are:

 

  1. Connected Sanad The meaning of connected here is that each narrator hears the hadith from the person above him with the truth, and the person above him hears from the person above him again, and so on until the end of the sanad.

 

Example:

Imam Bukhari’s words for example, “I received the hadith from Abdullah bin Yusuf, he said, ‘Malik gave me a report from Abi Zinad, he is from A’raj from Abu Hurairah. He (Abu Hurairah) said, “The Messenger of Allah said, “Food for two people can suffice three people.”” (HR. Bukhari, book al-at’imah).

 

This is a connected sanad. This means that Imam Bukhari heard the hadeeth from Abdullah, Abdullah heard from Malik, Malik heard from Abi Zinad, Abi Zinad heard from A’raj, A’raj heard from Abu Hurairah, and Abu Hurairah heard from the Messenger of Allah.

 

And this requires the existence of a narrator in the time of his teacher and his teacher in the time of the previous teacher, so that it can be truly true the process of hearing the hadith and ‘connecting with the person above him.

 

  1. Fairness of the narrator, meaning that every narrator in the chain must be fair.

 

A fair narrator is a Muslim, has a sound mind, and does not commit acts of immorality and things that degrade his status. So the disbeliever, wicked, crazy, majhul (unknown identity and behavior) is not said to be fair. Women, on the other hand, are acceptable if they are Muslim, have a sound mind, and have not committed any immoral or degrading acts. The same applies to slaves; their accounts are acceptable if they are Muslim, have a sound mind, and have not committed any unlawful acts or degrading acts.

 

To be clear, we say that the meaning of fairness in the narrator is clean behavior. This refers to the character of the narrator. Another condition is his knowledge, because the fairness, piety and devotion of the narrator do not automatically make his memorization strong and thorough in his narration. Vice versa, it is not automatic that a narrator is strong in memorization, meticulous in his narration and then he is just, pious and pious. Therefore, the scholars require another trait, namely – after being just – the narrator must have a strong memorization, be thorough and detailed in his narration. This trait is termed by the scholars as tamam addabt (full memorization), and this is the third condition of the conditions of sahih hadith.

 

  1. Perfection of memorization. This means that the narrator’s memorization is at the highest level, meaning that all the hadiths he hears are firmly embedded in his heart and he can bring them up at any time. Therefore, a person who is forgetful and often makes mistakes, does not fall into this category, as well as a person who is weak in memorization.

 

  1. Clean from sydz. This means that the Sigah rawi does not differ in the content of the narration from the more sigah rawi.

 

  1. Clean from “illat. This means that there is no illat in the hadith.

 

Illat is a vague trait that causes the hadith to be unacceptable even though the hadith appears to be safe from this defect.

 

The ruling of sahih hadith: it can be used as a proof (basis, argument, argument) in the fields of belief, law and others, and must also be practiced.

 

HASAN HADITH

 

Hasan in language is something that is favored.

 

While according to the term, hasan is a hadith that is connected to its sanad, with the narration of a fair rawi whose level of dabit-nya is lower than the sahih hadith narrator, and is free of sydz and illah. Thus, the conditions of a hasan hadith are five:

 

  1. Its sanad is connected.
  2. Fair rawinya.
  3. Dabit of the narrator (preferably below the narrator of a sahih hadith).
  4. Free from sydz.
  5. Apart from ‘illah.

 

From this explanation, it can be seen that the conditions of hasan hadith are the same as the conditions of sahih hadith except for the third condition, namely dabt. Because the dabt in sahih hadith is required to be of the highest degree, while in hasan hadith it is not required to be so, but it is enough to have a simple dabt.

 

Example:

Hadith narrated by Muhammad bin Amr bin Algamah from Abi Salamah from Abu Hurairah Muhammad bin Amr was known for his honesty, but his memorization was not at the top level.

 

The hasan hadith is similar to the saheeh hadith in terms of its trustworthiness as a proof and practice, although its strength is lower. That is why the sahih hadith prevails when there is a conflict of laws. This is because the level of saheeh hadeeth is higher than that of hasan hadeeth, considering that the narrators of hasan hadeeth are below the narrators of saheeh hadeeth in terms of memorization and reliability. The narrators of saheeh hadith are at the peak of reliability.

 

DHA’IF HADITH

 

Da’if linguistically comes from the word (with dammah and fathah letter dad) means the opposite of strong.

 

And in terms, Da’if is a hadith in which the characteristics of a sahfh hadith are not fulfilled, nor are the characteristics of a hasan hadith.

 

Da’if hadiths are also called mardiid (rejected) hadiths. For example, the hadeeth: “The Prophet performed ablution by wiping over a pair of jaurab’ (socks)”. This hadith is Da’if because it was narrated by Abu Oais al-Audi, who was a da’if narrator, weak in memorization.

 

Division of Da’if Hadith:

 

Scholars differ on the division of Da’if hadith, some dividing it up to 81, some to 49, and some to 42.

 

These divisions do not actually provide much benefit.

 

Ibn Hajar said: “These divisions are tedious and there is no need for them.” In addition, those who disagree do not give names to the various types of da’eefs except for a few, nor do they give a specific name to each of the many da’eef situations.

 

Ruling on Da’if Hadith.

 

Da’if hadith cannot be used as evidence in matters of belief or ruling. However, it can be used for deeds that have merit, encouragement to do good and fear of doing bad (at-tarqihb wa at-tarhib), and biographies (managib) with a number of conditions detailed in their place.

 

MARFU’ HADITH

 

Marfee’ hadiths are hadiths attributed to the Messenger of Allah in the form of speech, action or decree, whether the sanad is continuous or not.

 

The hadith is called marfu’ (high) because of the high degree to which it is attributed to the Messenger of Allah. So if a Companion says: “The Messenger of Allah said this” or “He did this”, then this hadith is marfee. Then this hadith is called marfee’. Likewise, if it is said by the Tabi’in or the Tabi it tabi’in or someone after them, then it is a marfee’ hadith.

 

This definition includes muttasil hadeeths, musnad hadeeths, and all hadeeths that do not require a chain of transmission, such as mursal hadeeths and mu’dal hadeeths, and excludes mauqif hadeeths and magtu’ hadeeths.

 

Types of Marfu’ Hadith:

 

Marfu’ hadith are divided into two:

First: marfu’ tasrihi (clearly marfa’), which is a hadith in which the phrase: “The Messenger of Allah said” or “from the Messenger of Allah . This marfu’ is the one whose definition has just been mentioned.

 

Second: marfu’ hukmi (legally marfu’), which is a hadith in which there is no explicit explanation from the narrator with the words: “The Messenger of Allah said”.

 

There are many varieties of marfu’ hukmi. They include the statement of a Companion: “This and this are part of the Sunnah.” This kind of statement by a Companion is considered a marfu’ hadith and is called marfu’ hukmi.

 

The ruling on a marfu’ hadith:

It can be sahih, hasan or da’if.

 

MUSNAD HADITH

 

Musnad, pronounced with a fathah nun, refers to the book in which the hadiths of the Companions are collected. It also refers to the hadith for which the definition will come.

 

A Musnad hadith is a hadith whose chain of transmission is continuous from the narrator to the Messenger of Allah. According to one opinion, this is not the case.

 

Following the above definition, maugif, magtu’ mungati, mu’allag, mursal and mu’dal hadith are not musnad hadith.

 

Ruling on Musnad Hadith:

It can be sahih, hasan or da’if depending on the character of the narrators.

 

MUTTASIL HADITH

 

Muttasil hadith is a hadith whose sanad is connected in the form that each narrator hears from the narrator above him to the top of the sanad. Muttasil hadith is also called maushill or mur’tasil hadith.

 

With this explanation, it can be seen that musnad hadith is more specific than muttasil hadith. All musnad hadith must be muttasil hadith but not all muttasil hadith must be musnad hadith.

 

According to this definition, mauguf hadith and magti” hadith can be muttasil hadith.

 

The ruling: A muttasil hadith like the previous hadith can be sahih, hasan or da’if.

 

MAUQUF HADITS

 

This is a hadith that is attributed to a Companion, whether it is a speech or an action, whether the chain of transmission extends to the Companion or is interrupted.

 

Hadith mauquf gauli (in the form of speech) is like: Ibn Umar said so, Ibn Mas’ud said so.

 

Hadith maugif fi’li (in the form of action) are such as: Ibn ‘Umar prayed Witr on his mount whether he was traveling or not.

 

This includes mursal hadith, mungati’ (where one narrator other than the Companions is missing) and mu’dal. Marfu’ and mursal hadiths are not included.

 

Ruling on Maugif Hadeeth:

 

Like the previous hadith, it can be sahih, hasan or da’if.

 

MAQTU’ HADITH

 

Magtu’ hadeeths are hadeeths attributed to the tabi’een, in the form of speech or action, whether the chain of transmission is continuous or not.

 

Magtu’ (broken) hadith, so called because the hadith is cut off from reaching the Companions or the Messenger of Allah.

 

Muttasil, mu’dal and mungati’ hadiths are included in this definition. Marfee’, maugif and mursal hadiths are not included.

 

Ruling on Magtu’ Hadith:

 

It cannot be used as a proof unless there is some evidence (context, constellation) that indicates that it is marfu’, in which case it becomes marfu’ hukmi (legally marfu’), or there is some evidence that indicates that it is maugif, in which case it becomes maugif hukmi. It is like a prophet saying, “This is part of the Sunnah… and so on.” According to the correct view, such a hadeeth is magtid’, which is maugif.

 

Some of the scholars named magtid’ for the mungati’ hadeeth and vice versa, named mungati’ for the magtu’ hadeeth for the sake of simplicity.

 

MUNQATI’ HADITH

 

A munqati’ hadith is a hadeeth in which one narrator is missing from the chain, provided that the missing narrator is not a Companion. The missing narrator may be found in one or more places, but the missing narrator should not be more than one in each place. If this is the case, then the hadith becomes mungati’ in two places, three places or more.

 

Whether the missing narrator is at the beginning of the chain or in the middle.

 

And it can fall under this definition: marfi’, mursal, maugif hadith. Muttasil hadiths are excluded.

 

Ruling on the Mungati’ Hadeeth:

This hadeeth is one of the da’if hadeeths.

 

MU’DAL HADITH

 

The word mu’dal (.) is an isim maful, which is derived from the Arabic saying: (So-and-so is heavy in his affairs), meaning that so-and-so is heavy in his affairs.

 

Mu’dal hadiths are so named because the muhaddith (hadith expert) who narrated this hadith seemed to be exhausted and tired by it, so that the person who narrated the hadith from him could not benefit from it.

 

Mu’dal hadith is a hadith in which two or more narrators are missing from the chain of transmission, in any place, provided that they are missing consecutively and side by side. This is the case with the missing tabi’een and the companions, the tabi’een and the tabi’it-tabi’een, or two people after them.

 

But if one narrator is missing between two narrators, then another narrator is missing elsewhere in the chain, this is called mungati’ in two places. As explained earlier in the chapter on mungati’.

 

Example of Mu’dal Hadith:

The hadith narrated by Imam Malik in the book of Muwatta’i, he said, “It has reached me from Abu Hurairah that the Messenger of Allah said, “Slaves are entitled to proper food and clothing.” This hadith was reported by Imam Malik in the book of Muwatta’i. ” This hadith was narrated by Imam Malik from Muhammad bin Ajlan and he (“Ajlan) from his father from Abu Hurairah. This hadith was narrated muttasil in this way in addition to Muwatta’. So it appears that two narrators are missing. ‘

 

The definition of a marfu’, mauguf and magti’ hadith is included in this hadith. The muttasil hadith does not.

 

Ruling on Mu’dal Hadeeth:

 

Mu’dal hadith is one of the varieties of da’if hadith.

 

MURSAL HADITH

 

Mursal (. ) is an isim maful, derived from the root irsal (. ) which means to let go. The mursal hadith is so named because the one who narrates it releases the hadith without binding it by naming all the narrators of the hadith, in the sense that a narrator does not name the teacher whose hadith he narrated – in a mursal way -.

 

Mursal hadith is a hadith that is transmitted by a tabi’in directly to the Messenger of Allah, to be precise, a tabi’in said, “The Messenger of Allah said, ….”

 

From this definition, muttasil, maugif, magti’ hadiths are excluded, while mu’dal hadiths and mungati’ hadiths can be included.

 

Ruling on Mursal Hadeeth:

 

The ruling on mursal hadith is da’if according to the majority of hadith scholars, among them Imam Shafi’i. Imam Malik used mursal hadeeths as evidence in legal and other matters. This is the well-known opinion of him and Imam Ahmad ibn Hanbal. However, there is a difference of opinion in this matter which has been explained by the scholars and this book is not the place to discuss it.

 

Example of Mursal Hadith :

The hadith narrated by Imam Malik in Muwatta’i from Zayd ibn Aslam, from Ata’ ibn Yasar, that the Messenger of Allah said: “Verily, high heat comes from the very boiling of Hellfire”.

 

This Ata’ was a tabi’i, and he attributed the hadith directly to the Messenger of Allah.

 

MU’ALLAQ HADITH

 

Mu’allag (.), with the fathah of the lam that is tashdid, means: hanging, taken from the phrase ta’ligul jidar wa nahwihi (.) “hanging on a wall or something like that”. They are named this because of what they have in common in terms of lack of continuity.

 

Mu’allag hadith is a hadith in which the beginning of the sanad is removed, whether it is one narrator or many, consecutive or not, even if it reaches the end of the sanad.

 

Example of Mu’allag Hadith:

A narrator says, “The Messenger of Allah said,…..” or “Abu Hurairah said,…..” or “Imam Zuhri said,…..” thus without a sanad, even though there is more than one narrator between the narrator and the Prophet Muhammad, Companions or Taabi’in.

 

All non-muttasil hadiths are included in this definition, while muttasil hadiths are not.

 

Ruling on Mu’allag Hadith:

Da’if, due to the uncertainty of the person who was removed from the chain.

 

 

 

MUSALSAL HADITH

 

Musalsal comes from the root word tasalsul which logically means to continue. In other words, it is a hadith in which the narrators in the chain continue, one after another, following the same pattern and characteristics.

 

Musalsal hadith has many varieties, including:

 

  1. Musalsal in the form of speech of the narrators. As the Prophet said to the companion Mu’az ,

 

“O Mu’dh, I like you. So say after every prayer: ‘O Allah, help me to be able to remember you and worship you properly’.”

 

Every one of the narrators of this hadith said to the person who came after him the following phrase: Ya fulan innf uhibbuka, fagul: …( O polan, I like you, so say: ….). This musalsal hadith is called musalsal bil-mahabbah.

 

  1. Musalsal in the form of the actions of the narrators. Like the hadith narrated by Abu Hurairah : Abul Qasim (the Messenger of Allah) put his fingers between mine and said: “Allah created the earth on Saturday.”

 

Each of the narrators of this hadeeth put his fingers between the fingers of his student and said: “My teacher put his fingers between my fingers and said.” …. And so on and so forth. This musalsal is called musalsal bil-musyabakah.

 

  1. Musalsal in the ways of receiving hadith such as “hearing”, so each narrator receives from his teacher with the phrase (I heard) and his teacher receives from the previous teacher also, and so on.

 

  1. Musalsal in the period of narration, such as musalsal on Eid.

 

  1. Musalsal in the place of transmission, such as musalsal with the fulfillment of a supplication at Multazam or the like.

 

The benefit of the Musalsal hadith is that it implies more accuracy on the part of the narrator.

 

Ruling on Musalsal Hadeeth:

Rarely are musalsal hadeeths free of da’ifs in terms of the musalsal, not in terms of the main text. As for the main text, it is sometimes valid, but the musalsal nature of the sanad is sometimes subject to further discussion.

 

GARIB HADITH

 

Garib in language is a person who is alone, foreign from his country. And in terms of terms, it is a hadith that is only narrated by one narrator, in the sense that people other than him do not narrate it, or he is alone in adding the matan or mentioning the sanad.

 

The hadith is called garib because the narrator is alone from other narrators, just as a foreigner is usually alone from his country.

 

Division of Garib Hadith:

 

Garib hadith comes in two parts:

  1. Absolute garib is when a narrator is alone with a hadith that is not narrated by other narrators.

 

Example:

Hadith (.)

“Kinship by way of emancipation is the same as kinship by blood; it cannot be sold and it cannot be given away.” 

 

This hadith was only narrated by ‘Abdullah ibn Dinar from Ibn ‘Umar.

 

 

  1. Nisbi garib is a garib hadith that is limited to: the one who is alone in narrating is the narrator Sigah. So it is said, “No one narrated this hadeeth from among the people of Sigah except Polan”. Or it is restricted to: what the narrator alone received from his teacher. So it is said, “Only the polan narrated the hadith from his teacher”. Or it is restricted to: that which is narrated alone by a narrator, not by the people of his village. So it is said: “From among the people of Madinah, only the polan narrated the hadith.”

 

Ruling:

Sometimes sahih, hasan, or da’if, and this da’if is the most common.

 

AZIZ HADITH

 

This is a hadith that is narrated by two people in a tabagah (stage/level of narration), even if it is later narrated by many people.

 

Its ruling:

Sometimes sahih, hasan, or da’if.

 

Example:

Hadith narrated by Bukhari Muslim: “The faith of one of you is not complete until I am loved more by him than his parents, his children and all of humanity.” This hadeeth was narrated by Anas ibn Malik, and was narrated from Anas by Gatadah and Abdul Aziz ibn Suhaib.

 

MASYHOR HADITH

 

This is a hadith that is narrated by three or more people in one of the stages of transmission, even if it is later narrated by many people.

 

For example:

The hadeeth “Verily, Allah will not take knowledge by taking it away directly.”

 

Ruling:

Either sahih, hasan, or da’if. :

 

MUTAWATIR HADITH

 

Mutawitir hadeeths are hadeeths that are narrated by a group of people from a group of people without counting, to the extent that they reach a number that would not normally agree to lie. Provided that the top of their sanad – the narration – is based on things that can be seen or heard.

 

Thus the conditions of a Mutawitir hadith are four:

 

  1. The large number of narrators.
  2. Custom considers it impossible for such a large number to agree to lie.
  3. The large number exists from the beginning of the narration of the hadith to the end.
  4. The crux of the narration is something that can be seen or heard.

 

Example:

“Whoever lies about me (makes up a hadith and attributes it to me) intentionally, then be prepared to take his place in Hell” This hadith was narrated from two hundred companions.

 

The ruling: Mutawitir hadeeths are regarded as knowledgeable (definite, certain). This is part of the discussion of usul fiqh. And there this topic is discussed at length.

 

MU’AN’AN HADITH

 

Mu’an’an hadeeth is a hadeeth that is narrated with the phrase (from) without explanation (he gave me a hadeeth), (he gave me a report), or (I heard).

 

Ruling:

May be sahfh, hasan, or da’if.

 

MUBHAM HADITH

 

A Mubham hadith is one in which there is a man or woman who is not mentioned by name.

 

Example: From Sufyan from a man.

 

Ruling:

If the name is missing from the chain of transmission and the identity is unknown, then the hadeeth is da’if. If it occurs in the matan, it does not affect it.

 

MUDALLAS HADITH

 

Mudallas is derived from the word dalas, which means the mixing of darkness and light. Mudallas hadiths are named so because there is ambiguity there as there is ambiguity in dalas.

 

In terms of Mudallas hadith is a hadith that is disguised by a narrator with a form of one of the forms of making ambiguous (tadlis).

 

Types of Hadith Mudallas:

 

  1. Tadlis al-Isnad, in which a narrator drops his teacher, and goes up to his teacher’s teacher, or a teacher above him in the form of someone who was at the same time as him (the narrator). Then the narrator connects the sanad to this person with a phrase that does not require continuity so as not to be categorized as a liar.

 

Example: In a sanad there are: Zayd from Amr from Khalid from Muhammad. Zaid narrated from Amr (direct teacher) and Amr from Khalid. And this Zaid lived at the same time as Khalid, meaning that Zaid met the lifetime of Khalid. Then Zaid removed Amr from the chain and said, “From Khalid….”, but he did not say, “Khalid gave me the hadith….”, or “… …” (I heard Khalid…) so that he was not clearly lying. This is how he disguised himself, and it is possible that Zayd heard the hadeeth directly from Khalid, because he was alive during Khalid’s lifetime.

 

The ruling:

A hadith narrated by a mudallist narrator with a phrase that implies the possibility of hearing it directly or not, such as the phrase (from), is not acceptable.

 

But if the narrator confirms that he heard it, such as the phrases (he gave me the hadeeth), (I heard) and (he gave me the report), then the hadeeth is accepted if the narrator is reliable.

 

  1. Tadlis as-Syuyukh is when a narrator mentions the teacher – whom he heard the hadith from – not by his well-known name, or mentions him by an unpopular attribute such as kunyah (son/father of a polan), lagab (title, nickname) or nisbat (classification) to a country or tribe so that others find it difficult to trace his sanad. Sometimes it is to cover up a da’if teacher, or a student wants to appear to have many teachers, or because the teacher is younger or for other reasons.

 

For example:

Imam Bukhari, this name is very well known, but many people do not know that he is Abu Abdillah Muhammad bin Ismail bin Ibrahim bin al-Mughirah bin Bardizbah al-Bukhari al-Ju’fi. Then came a narrator mentioning his chain of transmission saying, “Abu Abdillah Muhammad b. Ismail al-hifiz gave me the hadith…” So the person who hears, does not think that -the giver of the hadith is Imam Bukhari. This is the problem, even though Imam Bukhari’s name, lagab and kunyah are well known. This example is just for convenience.

 

SHAZ HADITH AND MAHFUZ HADITH

 

Shaz hadith is a hadith narrated by a saheeh narrator who is different – in the matan or sanadd – from a more saheeh person, with additions or subtractions, and it is impossible to synchronize, meaning that if one is accepted, the other must be rejected.

 

But if it is still possible to synchronize (adjust), then the hadeeth (narrated by the less Sigah rawi) is not said to be a Sydz hadeeth. The opposite of Sydz hadith is Mahfuz hadith.

 

Examples of Shadz in the sanad:

The hadith narrated by Abu Dawud, Tirmidhi and Ibn Majah – through Ibn ‘Uyaynah – from ‘Amr ibn Dinar from ‘Ausajah (Ibn ‘Abbas’ freed slave) from Ibn ‘Abbas, “A man died during the time of the Messenger of Allah and left no heirs except the slave he freed. So the Messenger of Allah left the man’s inheritance to the slave…” (Read the complete hadith!)

 

Ibn ‘Uyaynah’s view on the authenticity of the hadeeth is corroborated (supported by other narrations, mutaba’ah-i) by Ibn Juraij and others.

 

Hammad ibn Zayd, however, differed with them. Hammad narrated from ‘Amr bin Dinar from ‘Ausajah without mentioning Ibn ‘Abbas, rather he narrated it mursal (without mentioning the companions).

 

From the above, it is clear that Hammad was alone in narrating it in a mursal manner, in contrast to the narrations of Ibn ‘Uyainah, Ibn Juraij and others whose narrations were connected (mausil). In conclusion, the narration of Hammad is shiz and the narration of Ibn ‘Uyainah is said to be mahfud, even though each of Hammad and Ibn ‘Uyainah is a sigah rawi.

 

Example of shiz in the matan:

The hadith narrated by Muslim from Nubaisyah al-Huzali, who said that the Messenger of Allah said: “The days of Tasyrig are days for eating and drinking.” This hadith comes in all its narratives with this wording. However, Musa ibn ‘Ulay ibn Rabah narrated from his father (‘Ulay) from ‘Ugbah ibn “Amir with the addition of “the day of Arafat”. Hence, the hadeeth narrated by Musa is saheeh because he differed from the majority with this addition.

 

The Ruling of the Shaykh Hadith:

Its ruling is daif, while the mahfiz hadith is accepted.

 

MUNKAR HADITH AND MA’RUF HADITH

 

A munkar hadeeth is a hadeeth narrated by a daif narrator that differs from the narration of a more excellent narrator in the form of Sigah narrators. Its opposite is a ma’riif hadith, which is a hadith narrated by a Sahīh narrator that is not matched by a daif narrator.

 

Hadith that pass through the Sigah narrators are called ma’ruf hadith and those that pass through Da’if narrators are called munkar hadith. This definition is the one that has been made popular, as favored by Shaykh al-Islam Ibn Hajar.

 

Examples of munkar hadith and ma’ruf hadith :

 

The hadith narrated by Ibn Abi Hatim on the authority of Hubayyib bin Habib, brother of Hamzah Az-Zayyat, from Abu Ishag from Al-‘Aizhar bin Harith from Ibn ‘Abbas from the Messenger of Allah, who said,

 

“Whoever establishes prayer and pays zakat, performs Hajj, fasts and entertains guests, he will enter Paradise.”

 

Imam Abu Hatim said that the hadeeth is munkar, because a narrator other than Hubayyib from among the narrators of the sigah narrated the hadeeth through Abu Ishag in maugif (only up to Ibn ‘Abbas). And the hadeeth that – up to Ibn ‘Abbas: this is what is ma’ruf. While Hubayyib himself, who is an unskilled narrator, relates the hadith to the Messenger of Allah, so there is a dispute. And when the perpetrator of the different narrations is a person who is not Sigah, then his hadith is called munkar, while the hadith of the sigah narrators is called ma’rif. “

 

Ruling on the Munkar Hadith:

It is da’if and rejected. What can be used as proof is its opposite, the ma’ruf hadeeth.

 

‘ALI AND NAZIL HADITH

 

‘Ali (high) and Ndzil (low) are among the characteristics of the sanad. An ‘ali sanad is one with a small number of narrators, while a nazil sanad is one with a large number of narrators.

 

A hadith that is ‘ali is better because it is closer to the Prophet or closer to a book or closer to an imam with whom the narrator is connected.

 

Ruling:

Sometimes sahih, hasan, or Da’if.

 

MUDRAJ HADITH

 

Mudraj is derived from the root idrdj, which means: to insert. According to the term, there are two kinds of Mudraj Hadith: 1). Mudraj in the matan. 2). Mudraj in the sanad.

 

Mudraj in the matan is the existence of some narrators inserting other phrases in the matan of the hadith, provided that they are directly connected to the hadith without explaining that the phrases he inserted were not hadith.

 

Example:

 

Hadith “Aisha , “The Messenger of Allah

did tahannus in the cave of Hira – tahannus is worshiping for several nights.”

 

The words of the narrator (tahannus is worship) are mudraj, inserted in the hadith.

 

Mudraj in the chain of transmission has many parts that are discussed in the major books.

 

Ruling on Mudraj Hadeeth:

The ruling is like the previous hadith, sometimes sahih, hasan, or Da’if.

 

MUDABBAJ HADITH

 

A Mudabbaj hadith is a hadith that is narrated by a companion from a companion, i.e. a companion of the same age and with the same chain of transmission in the sense of taking it from the same teacher. Such as the narration of Sayyidah ‘Aisha from Abu Hurairah, and vice versa.

 

 Ruling on Mudabbaj Hadith:

Like its predecessor: either sahih, hasan, or da’if.

 

MUTTAFIQ AND MUFTARIQ

 

Muttafig and Muftarig are hadiths in which the names of people are the same in reading and writing but different in intention, suggesting that there are many people named in this way. These hadiths fall under the category of musytarak lafzi (homonyms, sound equivalents).

 

Example:

Khalil bin Ahmad, this name is shared by six people, each named Khalil bin Ahmad.

 

MU’TALIF AND MUKHTALIF

 

Mu’talif and Mukhtalif are hadiths in which the names of people are the same in script and writing, but different in reading.

 

For example:   (Asid – Usaid):   (Hamid – Humaid):   (Imaroh – Umaroh).

 

MAQLUB HADITH

 

Maglub hadith is a hadith in which there is a change in its matan or sanad, through replacing a phrase with another phrase, or by putting a phrase earlier or later, or something like that.

 

Maglub hadith are divided into two:

 

  1. Maglub in the sanad. Description:

 

a). Prioritizing and delaying the name of the narrator. This is such that the original name of a narrator is Ka’ab bin Murrah for example, then someone pronounces it Murrah bin Ka’ab.

b). A hadith has been famously narrated by a narrator, or a hadith has been famously narrated by a certain chain, then that narrator is exchanged for a comparable companion who is still in the same period. This is like the well-known hadith narrated by Salim ibn ‘Abdillah ibn ‘Umar who was replaced by Nafi’, both of whom were tabi in.

 

  1. Maglub in the matan.

 

Maglub in the matan is a hadith in which a word or words are placed in a place other than its well-known place. For example, the hadeeth narrated by Abu Hurayrah in Sahih Muslim about the seven people whom Allah will shade under the shadow of His Throne. There is the phrase: “And the one who gives charity in charity, then keeps it a secret, so that his right hand does not know what his left hand is giving.”

 

The wording of this hadeeth is one that was accidentally mixed up by one of the narrators. The hadith should have read: “So that his left hand does not know what his right hand spends.” This is because it is the right hand that does the spending.

 

Ruling on Maglib Hadith:

It is obligatory to go back to the original and follow the original.

 

MUDTARIB HADITH

 

A mudtarib hadith is a hadith that is narrated in several different forms, with the degree of difference being equal, meaning that one time he narrated this hadith and another time he narrated that hadith, different from the first.

 

In this case, it cannot be called mudtarib unless the reports are equally valid, in which case it is not possible to favor one of them, and it is not possible to synchronize the reports.

 

But if it is possible to favor one of the narrations, for example because the narrator knows it by heart or associates more with the person who gave the narration, then the narration that is accepted is the one that is rajih (superior), while the one that is less superior (marjuh) becomes a sydz or munkar hadith, and thus there is no mudtarib.

 

Example:

The hadeeth of Fatimah bint Oais, which is a marfoo’ hadeeth: “Verily there is an obligation on wealth other than zakaah”. This was narrated by Tirmidhi, and Ibn Majah also narrated it from Fatimah bint Oais, also in marfu’ form, with the words: “There is no obligation on wealth other than zakaah.”

 

Ruling:

Da’if, because it indicates that the narrator is not dabit (fully memorized).

 

MU’ALLAL HADITH

 

Mu’allal hadiths are also called Mu’all and Ma’lul hadiths.

 

Al-Ma’lul is a hadeeth that a hadeeth expert sees as having an ‘illah in it that interferes with the validity of the hadeeth, even though it appears to be free of ‘illah. Such as the mursalization of a muttasil hadith, or the muttasilization of a mursal hadith, or the insertion of words in the matan and sanad, or the inauguration of a marftf’ hadith, or vice versa. All of these are ‘illahs that cannot be identified except by examining and collecting the sanads and correcting them.

 

Ruling on Mu’allal Hadeeth:

Included in the variety of da’if hadith

 

MATRUK HADITH

 

A Matruk hadith is a hadith narrated by a narrator who is agreed to be da’eef.

 

From this definition, two things about the narrator of a matruk hadith become apparent:

 

  1. The rawi is agreed to be da’if because he is suspected of lying, or the rawi is known to lie in other than hadith so he cannot be guaranteed not to lie in hadith, or he is suspected of being unfaithful, or because he is forgetful, or because he often misunderstands (wahm).

 

  1. The narrator is alone in narrating the hadith. This means that he is the only one who narrated the hadith, and no one else narrated it except him.

 

Example:

The narration of Amr ibn Shimr from Jabir. ‘Amr’s hadith is matrik (abandoned).

 

Ruling of Matruk Hadith:

The ruling is not taken into account because it is too da’if, so this hadith cannot be made a proof (argument) and cannot be used as a reinforcement for other hadiths.

 

MAUDU’ HADITH

 

Forged hadith: A hadith that is fabricated by someone and then said to be from the Messenger of Allah or from the Companions or from the Taabi’in.

 

The reason for fabricating a hadith is lack of religious commitment, or defending a sect, or the dominance of ignorance, or approaching the rulers by praising them.

 

Ruling on Maudu’ Hadith.

 

Maudi’ hadith are false. It is haraam to narrate it to others except to warn them against it or to explain its falsity to the people of knowledge.

 

SAHABAT

 

A Companion is a person who meets the Messenger of Allah while believing and dies while believing. |

 

This definition is according to the majority of hadith scholars. While some ushul fiqh experts require other conditions in order to realize the status of friendship.

 

Among these: associating with the Prophet for a long period of time.

 

Another is to fight alongside him.

 

Justice of the Companions

 

The Companions are all just, whether they are young or old, whether they were involved in the “fitnah” or not (i.e. whether they were present at the battle between Sayyidina ‘Ali and Sayyidina Mu’awwiyah or not). This criterion is agreed upon by the Ahl al-Sunnah, because they are kind to them (the Companions), and look at the greatness of the behavior that was formed in them in the form of: obedience to the commands of the Messenger of Allah after his death, the conquest of territories, the transmission of the Qur’an hadith by them, the enlightenment of guidance to mankind, the discipline of prayer and zakat and various other acts of worship, courage, intelligence, generosity, prioritizing others, and other praiseworthy morals that were not possessed by previous generations.

 

The proofs of the Companions’ justice from the Qur’an and Hadith The justice of the Companions is permanent and well known with the judgment of justice from Allah, may He be glorified and exalted, as well as His declaration of their purity and election.

 

Allah Ta’ala says: “And likewise We have made you (Muslims) a just people, that you may bear witness to the deeds of men and that the Messenger (Muhammad) may bear witness to your deeds.” (OS. Al-Baqarah: 143).

 

Allah Ta’ala also says: “You are the best people born for mankind.” (O.S. Al-Imran: 110).

 

Allah Ta’ala also says: “Muhammad is the messenger of Allah and those who are with him are stern against the disbelievers, but merciful to their neighbors.” (O.S. Al-Fath: 29).

 

The hadiths that explain the virtues of the Companions are numerous, and we will mention some of them:

 

  1. Hadith narrated by Bukhari Muslim from Abdullah bin Mas’ud &. The Messenger of Allah 4 said: “The best of you are my generation, then the generation after it.”

 

  1. Hadith narrated by Tirmidhi and Ibn Hibban in their Sahih, from Abdullah bin Mugaffal. The Messenger of Allah said: “Fear Allah, truly fear Allah, be careful of my companions, do not make them the target of scorn after me. Whoever loves them, then – because it means loving – he loves them. And whoever hates them, hates them. And whoever harms them harms me, and whoever harms me harms Allah, and whoever harms Allah harms Allah, and Allah will surely torment him.”!

 

  1. Hadith narrated by Bukhari Muslim from Abu Hurairah that the Prophet said, “Do not revile my companions. By the One in Whose hand is my soul, if one of you were to give in charity gold as big as the mountain of Uhud, it would not equal one mud or half of their charity.”?

 

  1. Hadith narrated by Ahmad, Tirmidhi, Ibn Majah and others from Bahz bin Hakim, from his father, from his grandfather, the Messenger of Allah said, “You complete the seventy previous nations, you are the best and noblest in the sight of Allah.”

 

  1. The hadith narrated by Bazzar from Jabir, who said that the Messenger of Allah said, “Verily, Allah has chosen my companions over the people of the universe, other than the Prophets and Messengers.”?

 

The First to Convert to Islam from among the Companions

 

The salaf scholars differed in their opinion about the first of the Companions to enter Islam. According to one opinion, Abu Bakr. According to one opinion, Ali bin Abi Talib. According to one opinion, Zaid bin HariSah. According to one opinion, Sayyidah Khadijah. According to another opinion, Bilal, may Allah be pleased with all.

 

Imam Ibn Salah said, “The more wira’i stance is the statement that the first person to enter Islam from among the free adult men was Abu Bakr: from among the children or youth was Ali bin Abi Talib: from among the women was sayyidah Khadijah: from among the free slaves was Zaid bin Harisah: and from among the slaves was Bilal.

 

Number of Companions:

 

Know that it is very difficult to calculate the exact number of Companions because they were scattered in many countries and villages. Imam Bukhari narrated in his Sahih that Ka’ab bin Malik said in his account of the battle of Tabuk, “The number of companions of the Messenger of Allah was so many that it could not be summarized in a list.”

 

The Most Excellent Companion

 

Al-Hafiz al-‘Iraqi said in his Sharh Alfiyah: “The scholars of Ahl al-Sunnah wa’l-Jamaa’ah are unanimously agreed that the most important Companion after the Prophet’s death is Abu Bakr and then Umar ibn Khattab.” One of the scholars who narrated this agreement was Abul Abbas al-Ourtubi. He said, “None of the scholars of the salaf (predecessors) or khalaf (successors) disagreed on this point.” He (al-Ourtubi) continued, “And there is no need to pay attention to the opinions that come from the Shi’ah and the innovators.”

 

Imam Shafi’i and others have indeed narrated the consensus of the Companions and Taabi’een on this matter. Imam Baihagi said in al-I’tiqad: “I narrated from Abi Saur that Shafi’i said: ‘None of the Companions and Taabi’een disagreed about giving preference to Abu Bakr and ‘Umar and giving them precedence over all the Companions. If there was any disagreement among the Companions, it was only with regard to ‘Ali and ‘Uthman.” !

 

The Early Adopters of Islam

 

Some of the Companions who had special privileges and advantages over others were the Assadbigiin al-Awwalin, the early converts to Islam from among the Muhajirin and Ansar. There is a dispute as to who is meant by the Ashdbigin al-Awwalin in four opinions. According to one opinion: they were the people who joined Bai’ah ar-Ridwin. According to one opinion: they are those who follow the prayer facing the two Qiblahs. According to one opinion: they are the People of Badr. According to another opinion: they are those who entered Islam before Fathu Makkah. 

 

Ten People Who Were Given the Good News of Entering Paradise

 

Another group of Companions who had special privileges and advantages over others were the ten people who were given the glad tidings of entering Paradise. They are:

 

  1. Abu Bakr
  2. Umar bin Khattab
  3. Uthman bin “Affan
  4. ‘Ali bin Abi Talib
  5. “Abdurrahman bin “Auf
  6. Talhah bin ‘Ubaidillah
  7. Sa’d bin Abi Waggas
  8. Sa’id bin Zaid bin Amr bin Nufail
  9. Abu “Ubaidah bin al-Jarrah
  10. Zubair bin Awwam

 

Their specialty is that the “good news of entering Paradise” was announced for them in one place and in one hadith!

 

The good news of entering Paradise was also given to a number of the companions of the Prophet such as those who participated in the battle of Badr and those who attended the treaty of Hudaibiyyah, as well as Bilal, “Ukashah and others.

 

Muftis from among the Companions

 

Another group of Companions who had special privileges and advantages over others were the ones who issued fatwas.

 

‘Abdullāh ibn ‘Abbās was the one who issued the most fatwas, because the Prophet (peace and blessings of Allāh be upon him) prayed for him, saying: “O Allāh, teach him the Qur’an.”

 

According to the popular opinion, the companions who gave the most fatwas were seven in total:

 

  1. Abdullah bin Abbas.
  2. Umar bin Khattab.
  3. Umar’s son, Abdullah bin Umar bin Khattab.
  4. “Aisha bint Abu Bakr Ash-Shiddiq, ummu al-mu’minin.
  5. Abdullah bin Mas’ud.
  6. Zaid bin Sabit, and
  7. Ali bin Abi Talib.

 

Companions who died the Latest

 

The absolute last companion to die was Abu Tufail Amir bin Wasilah who died in the year 100 AH in Makkah.

 

Companions who Transmitted Hadith

 

Some other Companions who have privileges and advantages are those who narrate hadith. There were seven of them. They had a great share in the narration of the Prophetic hadith. The scholars’ made a term for the companions who narrated more than a thousand hadiths as “Muksir”. Because of this term, those seven were called al-muksirin. They are:

 

  1. Abu Hurairah.
  2. Abdullah bin Umar.
  3. Anas bin Malik.
  4. Sayyidah “Aisha.
  5. Abdullah bin Abbas.
  6. Jabir bin Abdillah, and
  7. Abu Sa’id al-Khudri.

 

TABI’IN

 

A Tabi’i is a person who meets the Companions while believing – in the Messenger of Allah and dies in a state of Islam.

 

The Qur’an has favorably evaluated the tabi’in with a collective judgment in the words of Allah Ta’ala, which means: “Those who were the first to embrace Islam from among the muhdjirin and ansir and those who followed them well, Allah is pleased with them and they are pleased with Allah, and Allah has prepared for them Paradise in which rivers flow. They will remain in them forever. That is a great victory.” (QS. At-Taubah: 100).

 

And the Sunnah of the Prophet bears good testimony to them, with his words 

 

“The best of you are my generation, then the generation after it.”

 

And he said, the Messenger of Allah

 

“Blessed is the one who sees me, and blessed is the one who sees the one who sees me.”

 

As for the number of the tabi’een, it is impossible to count them; they were of various ranks, reaching fifteen. The scholars of Islam have agreed that the end of the period of the tabi’in is around 150 AH, while 220 AH is the end of the period of the tabi’it tabi’in.

 

The Most Excellent Tabi’in

 

The scholars disagree on who the most prominent of the tabi’in are, on several opinions:

  1. He was Sa’id ibn Musayyib. This is according to the people of Medina.

 

  1. Hasan Basri. This is according to the people of Basra.

Hasan Basri’s full name was Hasan b. Abil Hasan Yasar al-Basri, a famous Imam whose greatness was agreed upon in various fields of knowledge, a scholar of high rank, a swift jurist, a trustworthy one, a worshipper, a very devout one. He died in the year 110 AH, at the age of close to ninety years.

 

  1. Uwais Al-Qarani.

This is according to the people of Kufa. Imam ‘Iraqi said that this is the correct view, based on the narration in Sahih Muslim from the hadith of ‘Umar ibn Khattab who said, “I heard the Messenger of Allah say, “Verily, the best of the tabi’in is a man named Uwais.”!” So this hadeeth is the breaker of the dispute.

 

Uwais’ full name was Uwais ibn “Amir al-Qarani (with Ra and Oaf in fathah) the master of the tabi’in, one of the most consistent of the saints of Allah (siddig), one who shunned the world (zahid), who understood Allah. The Messenger of Allah had ordered Sayyidina Umar and Sayyidina Ali when meeting him to ask him for supplication. Az-Zahabi said in al-Mizan that Uwais al-Qarani was found dead in the ranks of sayyidina Ali karramallah wajhah at the battle of Siffin in the month of Safar in the year 37 Hijri.

 

  1. Atha’ ibn Abi Rabah al-Makki al-Ourashi. This is according to the people of Makkah. This Atha’ was the imam and mufti of Makkah, who was famous and agreed upon in his greatness and leadership.

 

While the female figures from among the tabi’in are:

 

  1. Hafsah bint Sirin. She is a woman who is sigah (trustworthy), and hujjah (can be used as a reference). Iyas bin Muawwiyah said: “I did not find anyone more excellent than Hafsah.” Said Ibn Abi Daud: “She memorized the Qur’an at the age of 12 and died in 101 AH at the age of 70.”

 

  1. Umm Dardi’ as-Sugra, her name was Hujaimah, she was the wife of Abu Darda’, who once asked from her husband (Abu Darda’) to remain his wife in the afterlife, so her husband made a will that she would not have a husband after his death. Finally, Mu awwiyah came to propose to her after his death, but she did not accept. Umm Darda’ was a worshipper and died after 81 AH.

 

“Amrah bint Abdurrahman bin Sa’d bin Zurirah alAnshariyah al-Madaniyah. The pious, the great, the swift (trustworthy). She lived in the care of sayyidah ‘Aisha. Umar bin Abdul Aziz said, “There is no one who knows more about the hadith of sayyidah ‘Aisha than ‘Amrah.” She died in 103 AH.

 

Seven Jurists

 

And some of the other tabi’een leaders were fuqaha’ as-Sab’ah (seven jurists) in the Hijaz. They were:

 

  1. Imam Sa’id bin Musayyib bin Hazn al-Qurashi al-Makhzimi.

 

The scholars have agreed on his greatness, leadership, and superiority in knowledge, honor and virtue over his contemporaries. He was the leader of the people of Madinah in his period, and was numbered in fatwas, and was also called fagih al-fugahd’ (the most pious of the scholars). He died in the year 93H.

 

  1. Imam Qasim bin Muhammad bin Abu Bakr as-Siddig. Died in the year 106 AH.

 

  1. Imam Kharijah bin Zaid bin Tsaibit al-Anshari. Died in the year 100 AH:

 

  1. Imam ‘Urwah bin Zubair bin ‘Awwam Al-Asadi. Died in the year 94 AH.

 

  1. Imam Sulaiman bin Yasir Al-Hilali, the freed slave of Sayyidah Maimunah. Died in the year 109 AH.

 

  1. Imam “Ubaidullah bin “Abdillah bin “Utbah bin Mas’ud, died in 99 AH.

 

  1. This seventh one is disputed. According to one opinion: Salim bin “Abdillah bin “Umar bin Khattab who died in the year 106 AH in Madinah. According to another opinion: Abu Salamah bin ‘Abdirrahman bin ‘Auf who died in 94 AH in Madinah. According to another opinion: Abu Bakr b. ‘Abdirrahman b. al-Harith b. Hisham. He was known as “the monk of Quraysh” because of his many prayers. Died in 94 AH, the year of the jurists.

 

The Imams were the sons of the Companions, except for Solomon, who was the son of Yasar and never met the Messenger of Allah, while Muhammad ibn Abu Bakr and ‘Abdullah ibn ‘Utbah and ‘Abdur Rahman ibn al-Harith were young Companions.

 

IMAMS OF HADITH AND THEIR BOOKS

 

Imam Malik Bin Anas

 

His full name is Abu “Abdillah Malik bin Anas bin Malik bin Abi Amir Al-Asbuhi Al-Madani, Imam of Dar al-Hijrah. He was born in 95 A.H. and died in 199 A.H. in Madinah at the age of 84. He was the Imam of the Hijaz, and even the Imam of mankind in fiqh and hadith. And it is enough to boast that Imam Shafi’i was among his students.

 

He has a book called Al-Muwatta’ which took 40 years to compile.

 

Waliyullah Ad-Dahlawi (may Allah be pleased with him) has explained the greatness and status of Al-Muwatta’. He placed Al-Muwatta’ along with Sahih Bukhari and Sahih Muslim at the highest level of authenticity, out of all the books of hadith. He said: “The books of hadith are ranked. These books, in terms of their validity and fame, are divided into four levels:

 

  1. The first level is summarized in three books: Muwatta’, Sahih Bukhari and Sahih Muslim.

 

Imam Shafi’i said, “Under this heaven, there is no book – after the Qur’an – that is more authentic than Imam Malik’s book.”

 

Imam Ahmad Bin Hanbal

 

He was the great imam, Ahmad bin Muhammad bin Hanbal As-Syaibani, the master of the madhhab, who was patient in the face of fitnah, who helped the sunnah of the Prophet Muhammad.

 

He was from Marwa, while his father was from Sarkhas.

 

He was born in Baghdad in the month of Rabi’ al-Awwal in 164 A.H., and died there on the morning of Friday, 12 Rabi’ al-Awwal in 241 A.H..

 

He is the author of Al-Musnad, which is one of the most famous codifications of hadith. He distilled it from over 750,000 hadith.

 

This book includes 18 musnads. It starts with the musnad of the ten companions who are guaranteed to enter Paradise, along with other hadiths. The Musnad of Ahmad also includes additional hadith from his son ‘Abdullah, and a few additions from Abu Bakr Al-Qutai’i, the narrator of Al-Musnad from ‘Abdullah.

 

The book contains sahih, hasan and da’if hadiths that are close to the hasan level as well as lesser ones. As for the hadiths that are judged to be maudi’ from the book, they are either from the addition of Abu Bakr Al-Qutai’i or his son ‘Abdullah ibn Ahmad ibn Hanbal.

 

Imam Bukhari

 

He is Muhammad bin Ismail bin Ibrahim bin Mugirah bin Bardizbah, bernisbat Al-Ju’fi based on his ancestors embraced Islam at the hands of the tribe, born in Bukhara. He was born on Friday, the 13th of Shawwal in 194 AH. He died on Saturday night, in the year 256 A.H., at the age of 62 years and 13 days and did not have any sons.

 

He had a book of sahih hadith known as Sahth Bukhari. This book is said by scholars to be the most authentic book after the Qur’an.

 

The full name Imam Bukhari gave to his book is Al-Jami’ al-Musnad as-Sahih al-Mukhtasar min Umiri Rasulillah wa Sunanihi wa Ayyamihi.

 

Imam Bukhari has guaranteed that the hadiths therein are sahih, saying, “I have included in my book nothing but sahih hadiths.” Many scholars favor Sahih Bukhari over Sahih Muslim because Imam Bukhari’s conditions are stricter and more solid, and the rules relating to fiqh are more numerous.

 

Imam Muslim Bin Hajjaj

 

He is Abu al-Husain Muslim bin al-Hajjaj al-Qusyairi an-Naisaburi, one of the hadith experts who are imams and memorizers of hadith genius.

 

He was born in Naisabur in 206 A.H. and died in 261 A.H. in Naisabur when he was less than 55 years old.

 

He has a sahih book known as Sahih Muslim. The fame of this book has filled all corners of the world and his name has spread to all cities. He spent 15 years in writing the book. He collected there 12 thousand hadiths that he distilled from 300 thousand hadiths.

 

The contents of Imam Muslim’s al-Jami’ as-Sahih are pure sahih hadiths that have been traced back to the Prophet.

 

This book has the features of good systematics, a perfect series of hadith, without being cut: full attention to the pronunciation of the narrators to be sure: the order of the sanad of the hadith is a lot of and the pronunciation of different hadith in one place, making it easy for students to analyze the various directions of the hadith.

 

In writing this book, he followed Imam Bukhari’s systematic collection of sahih hadiths by collecting only sahih hadiths. The writing of the hadiths is also organized following the chapters of knowledge, from fiqh and other matters following the steps of Imam Bukhari.

 

The superiority of Sahih Bukhari over Sahih Muslim:

 

Scholars have agreed that the most authentic books after the Quran are Sahih Bukhari and Sahih Muslim. The ummah has also welcomed them with kabul, good acceptance. Bukhari, on the other hand, is the more valid and has the most benefits and knowledge, whether apparent or hidden. In fact, Imam Muslim studied with Imam Bukhari and acknowledged that Imam Bukhari is unmatched in the knowledge of hadith.

 

Imam Abu Dawud

 

His full name is Sulaiman bin al-Ashas bin Ishaq bin Bashir bin Shaddad bin Amr bin Imran al-Azdi as-Sijistani.

 

He was born in 202 AH and died in Basrah on the 16th of Shawwal in 275 AH.

 

He has a book of Sunan known as Sunan Abi Dawud. It is a noble book. He commented: “I collected 4800 hadiths in it, and I narrated the sahfh, similar and near sahfh hadiths.” Ibn Oayyim said: “Imam Abu Dawud collected in this book the hadeeths about rulings. He arranged them in the best possible order and selected them in the best possible way, discarding the hadeeths of those who were deemed to be flawed and those who were da’eef.”

 

Imam Tirmidhi

 

He is Abu Isa Muhammad bin Isa bin Saurah bin Musa bin Dahhak As-Sulami.

 

He was born in 209 A.H. and died in the Tirmiz area on the night of Monday, the 13th of Rajab in 279 A.H..

 

He has a book titled Jami’ at-Tirmizi. A book that makes him an Imam in hadith. This book is the most famous and the greatest of his books. The book is called Jami’ at-Tirmizf and Sunan TirmiZi as well. Imam Hakim Abu Abdillah and Imam Al-Khatib Al-Bagdadi named it Al-jami’ As-Sahih LitTirmizf or Sahth Tirmizi. He himself (Imam Tirmizi) characterized the book and called it Sahih.

 

Imam Majduddin ibn Asir said, “Imam Tirmizi’s book, As-Sahih, is the best of his books and has the most benefit, the best order, and the least repetition. It contains something that is not found in other books, such as a description of the madhhabs and forms of evidence, as well as a description of the types of Sahih, Hasan and Qarib hadith. There is also jarh (judging a narrator to be flawed) and ta’dil (judging a narrator to be fair).

 

Imam Nasa’i

 

His full name is Abu Abdirrahman Ahmad bin Shu aib bin Ali bin Bahr bin Sinin An-Nasa’i.

 

He was born in 225 AH. died in Makkah in 303 AH. and was buried there.

 

He has a book of Sunan which is known as Sunan Nasa’i. This sunan is organized by chapters of fiqh like the other sunan.

 

In compiling his Sunan, Sunan Sugrd, Imam An Nasa’i went through a lot of research. That is why scholars have said, “The Sunan Sugrd is ranked after the Sahihain, because it has the least number of da’if hadith.”

 

Sunan Nasa’i As-Sugrd has sahih, hasan and da’if hadith, but the da’if ones are few.

 

Imam Ibn Majah He is an imam and hadith scholar, Abu Abdillah Muhammad bin Yazid bin Majah Ar-Raba’ Al-Qazwini, a classification of the Oazwin area, because that is where he was born and grew up.

 

He was born in 209 AH and died in 273 AH.

 

He had a book of Sunan. It contains hadiths that are sahfh, hasan, and da’if. Some scholars took issue with the hadeeths that he narrated on his own, not by the other kutub as-sittah, but this opinion was refuted.

 

The aforementioned Imams are the owners of the most famous books on the science of hadith.

 

These books are: Al-Muwatta’, Musnad Ahmad and Kutub as-Sittah which includes Sahih Bukhari, Sahih Muslim, Sunan Abi Dawud, Sunan Tirmizi, Sunan Nasa’i and Sunan Ibn Majah.

 

The term hadith expert has been applied to mean Kutub as-Sittah for these six books.

 

I ask Allah Ta’ala to make this work useful and to make it purely for the sake of Him, the Most Gracious. Also, may additional blessings be bestowed upon our Lord, the Prophet Muhammad, and his family and friends. And Praise be to Allah, the Lord of all worlds.