‘Hadith ‘ and ‘ Sahih Hadith’

1. ‘Hadith‘ and ‘Sahih Hadith’

2. Three important information about the Hadith that must be kept in mind

3. 1. It is not possible to follow Islam fully without the Hadith

4. 2. If any person denies a Hadith, while being fully aware of its authenticity, he will be considered as a Kafir (non-believer).

5. Acceptance of false statements as the Hadith of Prophet (S)- • has caused the greatest damage to the Muslim Ummah in the past • is still doing so at present and • will continue to do so in the future, if the Muslim society fails to take appropriate measures.

6. True or False? A Hadith is called Sahih if it has the following characteristics- 1. Muttasilsanad (unbroken chain of narration) 2. trustworthiness and reliability of the narrators 3. clear memory of the narrators 4. not Shaj 5. not Muwallal

7. Then Which is Correct? A Hadith is called Sahih based on- • its chain of narration (sanad) • its text (matn) • difficult to say

8. Abdullah bin Sulaiman stated to Tabarani in Marfu Hadith that he asked the Prophet (S), “O Prophet (S)! I hear Hadith from you, but I am not able to express that in exactly the same form. Rather it become increased or decreased in letters (words).”

9. After that when the subject was placed before Hassan Basri (Rah), he said, “If there was no such permission then I would not utter any Hadith.” مُقَدَّمَةُ بَذْلٍ المَجْهُوْد (Book of explanation of Abu Dawud Sharif, page no. 26)

10. Which is True? The number of narrators present in the chain of narration of most Sahih Hadith is- • 2 • 4 • 5-7

11. Which is True? A competent narrator, while understanding a Hadith from the previous narrator, or while describing the Hadith to the next narrator: • cannot make a mistake • may make a mistake • definitely can make a mistake • difficult to say

12. Which is True? While assessing the narrators of Hadith (Rabi): • mistakes may have been made • no mistakes were made • definitely mistakes may have been made • difficult to say

13. True or False? One of the methods of propagating false Hadith was to insert forged Hadith into the works of the great Muhaddith without their knowledge.

14. Proof of this information being correct-

15. AllamaZainuddin Iraqi (806 H) said, one of the method s of forging Hadith was to make the son or any other relative write down falsified Hadith in the book. The compilator then described the false Hadith unknowlingly.

16. (Forgery in the Name of Hadith, Dr. Khandakar A.N.M. Abdullah Jahangir, 1st publication, December 2005, page no-138)

17. Then Which is Correct? Assessment of the texts (Matn) of the current SahiHadith- • is not necessary • is necessary • is very necessary • difficult to say

18. Comment of Scholars on Hadith and SahihHadith

19. Position of SunnateRasul as Islamic Law 1st publication, article-1, page-295

20. At this point it is essential to clarify a misunderstanding. In the terminology of the Hadith literature, the term Sahih is used for those Hadith, the chain of narration of which fulfills certain criteria required for a Hadith to be Sahih. For Hadith that falls below this standard other terms (Mursal, Munkat, Maktuh, etc) are used.

21. But those who are not educated in Ilm Hadith interpret Sahih Hadith as Authentic Hadith and think that all other Hadith apart from that are false and manufactured. This is a completely wrong idea.

22. Rasayel and Masayel 1st part, 2nd edition, page-147-148

23. Question: The thoughtful ones among us are immersed in both broad and mean mindedness regarding whether or not to accept Hadith as Proof of the Deen after the Qur’an. My impression is that labelling the entire Hadith collection as hearsay is mean mindedness.

24. And accepting all that is written in the SihahSittahpreceded with the words قال رسول اللهas the authentic Hadith of Rasulullah (S) and using it as the very foundation of the Deen and Aqeedah is broad mindedness… … … … … … … has the analysis of the Hadith and Seerah ended with the researchers of the past?

25. Answer: I have discussed this topic in detail in many of my writings. I have said that the critique, analysis, explanation and compilation of the Hadith that have occurred in the first four centuries is very important but not sufficient. Much remains to be done on this subject.

26. And you asked why the Alim did not do this. In reply I would like to say, the Alims declared Ijtehad haram after the 4th century. Therefore, the question as to why they did not continue the work of justifying the Hadith is invalid.

27. Rasayel and Masayel 1st part, 2nd edition, page-164

28. Completely discarding the Rewayet(chain of narration) is wrong just as relying solely on it is also wrong. Instead, the correct path lies in the middle of these two. The MujtahidImams were the ones to follow this path.

29. You shall see many Masayelin the Fiqh of Imam Abu Hanifa (Rah)- which is based on Mursal, Mu’dal, or Mukati Hadith or on a Hadith with a weak chain of narration in place of one with a much more reliable narrative chain or the statement of which is not congruent with the statements of Imam Abu Hanifa and his disciples.

30. Rasayel and Masayel 1st part, 2nd edition, page-164

31. …It is not at all unknown to those who have expertise in matters of Shariah that there are many instances where the viewpoint of the Muhaddithhave come in conflict with that of the Faqih.

32. For this reason there are many occasions where-

33. A rewayet has been recognized as Sahihby the Muhaddith when in fact the Hadith is unreliable in terms of its meaning and interpretation.

34. Again other rewayet have been described as less reliable by the Muhaddithbut it is authenticity in terms of its meaning and interpretation.

35. Thank You مع السلام