Download
1 / 14
150 likes | 418 Views
Introduction to Hadith Studies. LESSON FOUR Types of Hadiths (Continued…). 2- Ahad/Wahad Hadith (Solitary Hadith ) There are several definitions of this term. It is a narration which does not reach the level of Mutawatir, regardless of how many people narrate it.
E N D
Introduction to Hadith Studies LESSON FOUR Types of Hadiths (Continued…)
2- Ahad/Wahad Hadith (Solitary Hadith)There are several definitions of this term. • It is a narration which does not reach the level of Mutawatir, regardless of how many people narrate it. 2 It serves no benefit as a source of knowledge by itself. (It requires supportive evidence to raise the level to the level of knowledge. Without such evidence, it only benefits as a doubtful or possible knowledge (Zun).
Combination of both 1 and 2, (i.e. It is a narration which does not reach the level of Mutawatir and does not benefit as a source of knowledge in itself.) • It is a narration which benefits a possibility (not knowledge), even with multiple narrators. 5 It is a narration which benefits a possibility (Zun) or source of knowledge, if a Qareena (clue or contextual/situational indication) exists. If the clause of Qareena is added to all the definitions, then all of them are acceptable.
Classification of Wahid Hadith • Supported Wahid (solitary) Hadith • This support exists if the Qareena (clue or contextual/situational indication) which strengthens the Hadith, elevates the Hadith from the level of Zun (possibility) up to the level of knowledge. • The Qareena (clue) is what raises the solitary Hadith (Khabar) from the level of Zun to the level of ‘Ilm (knowledge). These clues are mentioned in the books of scholars and can be summarized as follows:
Logical evidence • Evidence from custom (‘Urf?) • Consensus (‘Ijma), of the Muslims or the Imamians. • Harmonious to the obvious verse in Qur'an • Strong indication of being said by an Infallible (as) • An indication of non-controversial text • A preference to conflicting evidence • The narrator is trustworthy • It exists in one of the 400 Usool of trusted Hadiths • It exists in one of the 4 books of Hadiths • It exists in the book of scholars of consensus (Ushaab ul-‘Ijma) • Absence of any conflicting evidence
Most or some of the above may be personal opinions of scholars and may not have strong acceptable supportive evidence or Qur'anic references. However, other scholars might disagree with some or most of the points. • The solitary Khabar (or narrator) is not definitive nor a source of ‘Ilm (knowledge) unless it has debatable supportive evidence. • The value or proof of such narrations: As long as a narration is supported by either clues or Qur'anic definitions/references, then it is considered to have sufficient proof and may be a source of Islamic Law.
2- Non-supported solitary Hadiths • This type of Khabar (or narration) does not reach the level of Mutawatir, and it is not supported by the clues of knowledge. It merely gives a possibility of its original issuance from the Infallible (as) and not a source of knowledge.It may be his personal experience/assured knowledge and not an experience of others.
Value: This type provides only the possibility of its original issuance from the Infallible (as) Zun, and Zun is not considered to be proof, unless it is supported by religious evidence, such as Qur'an of Mutawatir Khabar. This issue is discussed and debated in Usool ul-Fiqh. The supportive evidence for validity of this type of Khabar has been mentioned as follows: - Qur'an: verse of Naba - Khabar (narration): Refers to our 12th Imam (aj) indicating reliance on the words narrated by a trustworthy. - Lifestyles of the companions.
The lifestyles of logisticians and their agreements are established by relying on the statements of those who are trustworthy and whose statements are secure from being false. The Muslims, as a community, implemented such logical concepts and relied on the words of trustworthy persons during the presence of the Infallibles (as). If a statement was not acceptable, they would have denied, objected to, and/forbade this practice, but this never happened.
Summary of this evidence: • There existed reliance on the intellects of those whose narrations were considered as being trustworthy. • The Infallibles (as) lived among them and were practicing certain actions. • There existed the approval of Islamic laws (shariah)
Mo’atabar Hadith is Mutawatir and the supported solitary Khabar, which can be called saheeh or a correct/true Hadith. • The first scholar who considered the non-supported solitary narration by a trustworthy person was Sheikh Tousee. Thus, we conclude the classification in the table that is on the next page. The classification diagram on the next page was dual and adhered to by the Akhbaris.
However, the Usool classified the Hadiths into four categories. • The narrators in the chain could: • Only be Imamians. • Include a non imami who is praised by an Imam. • Include someone who is not praised by an Imam, but is trustworthy • Include someone who is unknown or someone about whom not enough is known. This classification was done initially by Ibn Taos al-Hilli, the teacher of Allama Hilli during the 7th century.
