Introduction to Hadith Studies

1. Introduction to Hadith Studies LESSON SEVEN The value/strength of proof of the 4 different types narrations

2. We mentioned previously that these four types are unsupported solitary Hadiths, which are logically not considered to be proven because they do not provide definitive knowledge, but rather create a possibility (Zun). An exception to this would be if the religious evidence strongly supports and gives value to such a Hadith. It also could be supported by Qur'anic verses such as the verse of Naba (information) and other verses, some of which are debatable. The social practice of relying on the words of trustworthy narrators was practiced openly in front of the Infallibles (as) and was acknowledged by them.

3. Some considered the level Justice (‘adl) required in the narrator as same as the witness, or a congregational Imam, or the jurist of taqleed. Some compromised only in fairness of his words or truthfulness of his statements. However, as long as he has a certain level of character, other issues did not matter.

4. Most of the scholars of Ahlul-Bayt (as) consider the first three proofs (Saheeh, Hassan, Mowathaq). They all reject the weak proofs (Dhaef and Mardood).. They disagree on the accepted weak (Dhaef and Maqbool) and are called the “repaired” weak. Such kind of repair to those who accept it occurs in one of the following two ways:

5. If there were famous narrations which has the same words or different words but close meanings, these famous Hadiths can repair the weakness of the weak Hadith and make it an accepted one.

6. 2 If the concept of such Hadiths or narration was within famous fataawa(verdicts) of the scholars, and was a source of reliance for their fatwa and such practice is observed in the famous books of deduction and jurisprudence researches. The first scholar who practiced such method was Sheikh Tousee, and after him, many followed his practice in repairing the weak Hadith.

7. Many concluded an opposite concept in that if the weak can be repaired by the famous, then the strong can be broken if the scholars abandon them. Those who strengthen the weak Hadiths with its famousness also weakened the strong Hadiths for opposite reason. However, many rejected this concept of strengthening the Hadiths. In fact, the great Ayatollah Al-Khoi also rejected this idea. The rejected or accepted (repairing and breaking) cannot be a source of Islamic Law (Fatwa).

8. Can a weak/rejected Hadith be a source for non-obligatory acts such as recommendations and abhorred acts? There are 2 opinions: • Yes, it can be used, based on 9 narrations which indicate that whatever the Infallible (as) regards as recommendations and rewards, and a person implements the narration based on that Infallible’s (as) recommendation, he will receive what he intended, even if the narration was false. This concept is called Tasamoh, which means easiness in evidences of recommendatons.

9. 2 No, it cannot be used because the recommendations are religious law and to issue a verdict on recommended acts, knowledge is required. Weak narrations do not provide knowledge nor give us a supported possibility (Zun). Thus, if a verdict is issued based on weak narrations, it will be considered a verdict without firm knowledge, which is forbidden and condemned. A ruling based on that will be considered bid’a (innovation).

10. Mursal (non-linked) Ersaal literally means sending or dispatching, or forwarding much like sending a letter or a bird without any restrictions. Idiomatically, it is a Hadith which has been narrated without any restrictions of sanad (chain of narrators). In the text, the whole link is missing or some of the narrators between the Infallible (as) and the last narrator, or the author of the book is missing. Such has been noted in the 4 books of Hadiths due to brevity. These are not considered Mursal because they have mentioned their sanad in the end of their books.

11. Sometimes the narratordid not focus on the sanad in memorizing, so that the text would not be confusing. • Ibn 'Umair was one of the pious followers of Imam as-Sadiq (as). He used to collect the narrations from every trusted narrator and write them down along with the link. This happened during the time when there was a lot of danger to the followers of Ahlul-Bayt (as). He buried his books and after the danger had subsided, he dug up those books and discovered that the ink had been was washed away by water. So, he began to write the narrations again without the narrators, and since he was a pious and trusted companion of Imam as-Sadiq (as), many scholars said that the Mursal of Ibn ‘Umair are Hujjat (proof).

12. Value: There are several opinions considering the proof of the Mursal. • It is a proof if the narrator was trustworthy, because if he is trustworthy, then he will only rely on other trustworthy narrators. And, if he narrates from non-trustworthy person, then he has violated his own trustworthiness. • Absolutely not a proof, regardless of it being narrated from a trusted or non-trusted person.

13. It is a proof only if the narrator is trusted, and it was known that the narrator does not narrate from any others who are not trustworthy, such as Ibn ‘Umair. • If the accepted Mursalis not proof, then it comes down to the value of Dhaef(weak) Hadith, and some may be accepted with the criterions mentioned previously. • Note: Some may define Mursalas Marfo’o(raised) directly by the narrator to the Infallible (as) without any link.

14. Shaaz (odd): this kind of Hadith is odd due to its content, which is not supported by any other accepted/famous narrations. Or, it opposes accepted famous narrations like the odd Hadith that says that the Holy Prophet (s) always fasted 30 days in Ramadan and that the holy month of Ramadan can never be 29 days!