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Friday, October 14, 2016

Shirk and its different forms, Dought & clear,- * Cursing Islam in a Moment of Intense Anger













A man cursed Islam in a moment of intense anger – what is the ruling on that? What are the conditions of repentance from this action? Is his marriage to his wife annulled as a result?
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Praise be to Allah
The ruling on the one who curses Islam is that he is a kafir (disbeliever), because cursing Islam or making fun of it constitutes apostasy from Islam and disbelief in Allah and in His religion. Allah tells us of some people who made fun of Islam and then said. “We were just joking and playing,” but Allah tells us that this joking and playing is in fact mocking Allah, His signs and His Messenger (peace and blessings of Allah be upon him), and that they were committing kufr (disbelief) thereby. Allah says (interpretation of the meaning):
“If you ask them (about this), they declare: ‘We were only talking idly and joking.’ Say: ‘Was it at Allah, and His Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) and His Messenger that you were mocking?
Make no excuse; you disbelieved after you had believed.’” [9:65, 66]
Mocking the religion of Allah, or cursing the religion of Allah, or insulting Allah and His Messenger (peace and blessings of Allah be upon him), or making fun of them, is kufr that puts one beyond the pale of Islam. However, there is room for repentance from this, because Allah says (interpretation of the meaning):
“Say: O ‘Ibadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allah, verily, Allah forgives all sins. Truly, He is Oft‑Forgiving, Most Merciful.” [39:53]
If a person repents from any kind of apostasy and his repentance is sincere and meets all the conditions of repentance, then Allah will accept his repentance. There are five conditions of repentance, which are as follows:
1 – Being sincere towards Allah in repentance, i.e., the motive for repentance should not be a desire to show off, or fear of another person, or the hope for some worldly gain to be made by repenting. If a person’s repentance is sincerely for the sake of Allah alone, and the motive for it is fear of Allah and fear of His punishment and hope for His reward, then it is sincerely for Allah alone.
2 – He must regret what he has done of sin, by feeling remorse and sorrow for what has happened in the past, and he should regard it as a serious matter that he has to give up.
3 – He must give up the sin and stop persisting in it. If his sin was omission of an obligatory duty, he must start doing it and make it up if he can. If his sin was commission of a forbidden action he must give it up and keep away from it. If his sin had to do with other people, then he must restore their rights to them or ask for their pardon.
4 – He must resolve not to go back to it in the future, by having the determination in his heart not to go back to the sin from which he has repented.
5 – His repentance must come at the time when it will be accepted. If it comes after that time it will not be accepted. The time of acceptance is general and specific.
The general time is when the sun rises from the west; repentance that comes after the sun rises from the west will not be accepted, because Allah says (interpretation of the meaning):
“The day that some of the signs of your Lord do come, no good will it do to a person to believe then, if he believed not before, nor earned good (by performing deeds of righteousness) through his faith. Say: Wait you! We (too) are waiting.” [6:158]
The specific time is when death is imminent. When death is imminent repentance will be of no benefit, because Allah says (interpretation of the meaning):
“And of no effect is the repentance of those who continue to do evil deeds until death faces one of them and he says: ‘Now I repent;’ nor of those who die while they are disbelievers.” [4:18]
I say: if a person repents from any sin – even if that is cursing Islam – then his repentance will be accepted if he meets the conditions mentioned here.
But it should be noted that a word may be an act of kufr (disbelief) or apostasy, but the one who says it may not become a kafir (disbeliever) thereby, if there is a factor present which means that he cannot be judged to be a kafir. Here we have a man who tells us that he cursed Islam whilst in a state of anger. We say to him: If your anger was so intense that you did not know what you were saying, and at that point you did not know if you were in heaven or on earth, and you said words without thinking or knowing what they were, then these words are not subject to any ruling, and you cannot be judged to be an apostate, because these words were not spoken intentionally. If a word is spoken unintentionally, Allah will not punish a person for it. Allah says concerning vows (interpretation of the meaning):
“Allah will not punish you for what is unintentional in your oaths, but He will punish you for your deliberate oaths.” [5:89]
If this person who spoke words of kufr in a moment of intense anger did not know what he was saying, then there is no ruling on his words, and he cannot be judged to be an apostate in this case. As he is not judged to be an apostate, his marriage to his wife is not annulled; rather she is still married to him.
But if a person feels angry he should try to counteract this anger in the ways prescribed by the Prophet (peace and blessings of Allah be upon him) when a man asked him, “O Messenger of Allah, advise me.” He said: “Do not get angry,” and he repeated it several times, saying, “Do not get angry.” So he must exercise self-control and seek refuge with Allah from the accursed shaytan (devil). If he is standing, he should sit down; if he is sitting, he should lie down. If his anger grows too intense, he should do wudhu (ablution). All these things will take away his anger. How many people have regretted acting upon their anger, but it was too late.
Majmoo’ Fatawa al-Shaykh Ibn ‘Uthyameen.
And Allah knows best.
Majmoo’ Fataawa al-Shaykh Ibn ‘Uthyameen, 2/152.






















PUBLISHERM.NajimudeeN. MD,IRI

Wednesday, October 12, 2016

General Dought & clear, - *Virtue of memorising hadiths














What is the virtue of memorizing a hadeeth (hadeeths) ?
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Praise be to Allah
We do not know of any saheeh hadith which says that whoever memorises such and such of hadith will have such and such reward. But memorising saheeh Prophetic hadiths and studying them comes under the heading of virtuous and good deeds, and is among the best of acts of worship. This is clear from the following:
· Memorising them involves paying attention to understanding them, comprehending their meanings and conveying them to people.
· At-Tirmidhi (2658) narrated from ‘Abdullah ibn Mas‘ood that the Prophet (blessings and peace of Allah be upon him) said: “May Allah beautify a man who hears a saying of mine, so he understands it, remembers it and conveys it. There may be one who conveys knowledge to someone who understands it better than he does.”
Classed as saheeh by al-Albaani inSaheeh al-Jaami‘(2309).
Al-Bazzaar (3416) narrated from Muhammad ibn Jubayr ibn Mut‘im, from his father (may Allah be pleased with him), from the Prophet (blessings and peace of Allah be upon him) that he said: “May Allah beautify a man who hears a saying of mine, so he memorises it and conveys it as he heard it.”
This hadith contains a supplication or a statement [because the Arabic wording may be interpreted in either sense] from the Prophet (blessings and peace of Allah be upon him) that whoever memorises a hadith and conveys it as he memorises it will attain that beautification.
With regard to beautification, what is meant here is wellbeing and radiance.
What is meant is that Allah will single him out for joy and happiness in this world, and He will grant him bliss in the hereafter, so that the radiance of a life of ease will be seen on him.
It was said that this is a statement meaning that Allah will make him a person of such beauty; it was also said that it is a supplication for him to attain that beauty. The idea that it is a statement is more appropriate than the idea that it is a supplication.
End quote fromMirqaat al-Mafaateeh(1/306) by al-Qaari.
It was narrated from Abu Moosa al-Ash‘ari that the Prophet (blessings and peace of Allah be upon him) said: “The likeness of the guidance and knowledge with which Allah has sent me is that of rain falling upon the earth. Some of it is good ground which receives the water and brings forth a great deal of herbage and grass. Some of it is hard but it retains the water, and Allah benefits people by it, and they drink it and give it to their animals to drink and use it for irrigation. And another part of it is barren, it does not retain the water or produce herbage. That is the likeness of one who gains an understanding of the religion of Allah, and Allah benefits him by that with which Allah has sent me, and he learns and teaches others; and the likeness of a man who pays no attention to that, and does not accept the guidance of Allah with which I have been sent.”
So the Messenger (blessings and peace of Allah be upon him) divided people into three categories: two praiseworthy categories, namely the scholar who has understanding and teaches the people, and the one who memorises knowledge that he conveys to others; and a blameworthy category, namely the one in whom there is no benefit.
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
He likened those who listened to him to different types of earth on which rain falls. Among them is the knowledgeable person who acts upon what he learns and teaches others. He is like the good earth that absorbs the water, benefits from it itself, and produces vegetation, thus benefiting others.
And among them is the one who collects knowledge and spends his time on that, but he does not do supererogatory deeds or understand what he has collected in depth, but he conveys it to others. He is like the earth on which water settles and people benefit from it. Such is the type of person referred to in the words “May Allah beautify a man who hears a saying of mine, so he memorises it and conveys it as he heard it.”
And among them is the one who hears knowledge but does not memorise it, act upon it or convey it to others. He is like the barren earth that does not absorb water, or spoils it for others. Both of the first two, praiseworthy groups are of benefit to others, and the third, blameworthy group stands alone because there is no benefit for others in it. And Allah knows best.
· That comes under the heading of knowledge which, whoever pursues it, Allah will make easy for him thereby a path to Paradise. And the reports that speak of the virtue of seeking knowledge and spreading it among people are well known.
· Memorising hadith is one of the characteristics of the scholars, who are the heirs of the Prophets.
· Memorising them is a preservation of the religion and protecting one of its most important foundations. Were it not that Allah caused the scholars to memorise and preserve the hadiths, the Sunnah would have been lost. Hence the Prophet (blessings and peace of Allah be upon him) said: “Allah will not take away knowledge by snatching it away from the people, rather He will take away knowledge by taking away the scholars until, when there is no scholar left, people will turn to ignorant leaders who will be asked questions and will issue fatwas without knowledge. They will go astray and lead others astray.”
Ad-Daarimi (143) narrated that Ibn ‘Mas‘ood (may Allah be pleased with him) said: You must seek knowledge before it is taken away, and what is meant by being taken away is that those who possess it will be taken away.
· Another aspect of the blessing of memorising hadiths is striving to spread them and teach them to people, because spreading the hadiths is spreading knowledge and propagating the Sunnah.
Shaykh Ibn Baaz (may Allah have mercy on him) said:
If the believer learns the Sunnah by reading and studying the hadiths, he will have a great reward, because this comes under the heading of learning knowledge. The Prophet (blessings and peace of Allah be upon him) said: “Whoever follows a path in order to acquire knowledge thereby, Allah will make easy for him a path to Paradise.” Narrated by Muslim. This indicates that studying knowledge, memorising hadiths and discussing them are among the means of being admitted to Paradise and being saved from Hell. Similarly, the Prophet (blessings and peace of Allah be upon him) said: “Whenever Allah wills good for a person, He causes him to gain understanding of the religion.” Agreed upon. Gaining understanding of the religion is attained through the Qur’an and Sunnah, and gaining understanding of the Sunnah is an indication that Allah wills good for a person. And Allah knows best.





















PUBLISHERM.NajimudeeN. MD,IRI

General Dought & clear, - * The science of hadith is based on reason and shar‘ia guidelines














Do the principles of the sciences of Hadeeth have a basis in the Quraan and Sunnah? For example, is there any evidence speaking of the legislated nature of using the isnaad, or guidelines about how to differentiate the saheeh from the daeef and the correct from the shaadhdh and is there evidence speaking about the legislated nature of Al-Jarh Wat-Ta'deel? Or is it that the Muhaddithoon made these themselves for the purpose of trying to preserve the sunnah, even if they did not find evidence for it from the Qur'aan and the Sunnah?
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Praise be to Allah
The science of hadith is basically and in principle founded on rational guidelines, with a methodology based on an accumulation of experience attained by the hadith scholars on the basis of many years’ experience of narrating reports and checking their authenticity and soundness. They attained the basis of this knowledge through lengthy involvement in checking reports, seeking them out, conveying them, examining them and determining whether there were any faults in them, thus gradually developing the general guidelines and framework of the science of hadith. Al-Khateeb al-Baghdaadi said: Distinguishing the soundness of hadith is a kind of knowledge that Allah, may He be exalted, creates in people’s hearts after they have spent a great deal of time in this field and have attained lengthy involvement therein.
Al-Jaami‘(2/255).
But at the same time, these general guidelines – in their general philosophy, but not in their minor details – are derived from some shar‘i principles that are mentioned in the texts of the Qur’an and Sunnah. There are general shar‘i texts that outline to the scholars of hadith the basic principles of the science of history and reports. As for the details, they were left to be developed through the accumulation of practice and experience, as referred to above.
Some of these general shar‘i principles are as follows:
1. The stern prohibition on lying about hadiths (narration from the Prophet (blessings and peace of Allah be upon him)), as the Prophet (blessings and peace of Allah be upon him) said: “Lying about me is not like lying about anyone else. Whoever tells a lie about me deliberately, let him take his place in Hell.” Narrated by al-Bukhaari (1295) and Muslim (4 – in the Introduction to hisSaheeh).
2. Not accepting the report of an evildoer. Allah, may He be exalted, says (interpretation of the meaning):“O you who believe! If a Fasiq (liar — evil person) comes to you with any news, verify it, lest you should harm people in ignorance, and afterwards you become regretful for what you have done” [al-Hujuraat 49:6].
3. Stipulation that the narrator should be of good character, by analogy with the requirement for a witness to be of good character. Allah, may He be exalted, says (interpretation of the meaning):“And take as witness two just persons from among you (Muslims). And establish the testimony for Allah” [at-Talaaq 65:2].
4. Constant verification and checking. Allah, may He be exalted, says (interpretation of the meaning):“And follow not (O man i.e., say not, or do not or witness not) that of which you have no knowledge. Verily! The hearing, and the sight, and the heart, of each of those one will be questioned (by Allah)” [al-Isra’ 17:36].
5. Warning against odd and weird reports. It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “At the end of time there will be liars and charlatans who will bring ahaadeeth that neither you nor your forefathers ever heard. Beware of them and stay away from them, and do not let them mislead you or confuse you.” Narrated by Muslim in the Introduction to hisSaheeh(7).
6. Refraining from knowingly narrating a report that is a lie, as the Prophet (blessings and peace of Allah be upon him) said: “Whoever narrates a hadeeth from me knowing that it is false is one of the liars.” Narrated by Muslim in the Introduction to hisSaheeh.
7. Precise memorisation is the basis of trustworthiness. The Prophet (blessings and peace of Allah be upon him) said: “May Allah bless a man who hears a hadeeth from us and memorizes it so that he can convey it to others, for perhaps he is conveying it to one who will understand it better than him, and perhaps the one who conveys knowledge does not understand it himself.” Narrated by Abu Dawood in hisSunan(3660).
8. Warning against putting oneself under suspicion by narrating a lot of weird reports and not being selective in what one narrates. It was narrated that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “It is sufficient lying for a man to speak of everything that he hears.” Narrated by Muslim in the Introduction to hisSaheeh.
9. Seeking evidence and proof. Allah, may He be exalted, says (interpretation of the meaning):“Say (O Muhammad (blessings and peace of Allah be upon him)), ‘Produce your proof if you are truthful’” [al-Baqarah 2:111].
10. Seeking certain knowledge, far removed from speculation and illusion. Allah, may He be exalted, says (interpretation of the meaning):“But they have no knowledge thereof. They follow but conjecture, and verily, conjecture is no substitute for the truth” [an-Najm 53:28].
Some of these texts were quoted as evidence by Imam Muslim (may Allah have mercy on him) in the Introduction to hisSaheeh(p. 7), where he said:
You should know, may Allah guide you, that it is obligatory for everyone who can distinguish between sound and unsound reports, and between trustworthy and dubious narrators, not to narrate any report unless he is sure of the soundness and honesty of their narrators, and to avoid those which are narrated by dubious narrators and those who stubbornly follow bid ah (innovation).
The evidence for what we are saying and that it should not be any other way is the words of Allah, may He be blessed and exalted:
“O you who believe! If a Faasiq (liar — evil person) comes to you with any news, verify it, lest you should harm people in ignorance, and afterwards you become regretful for what you have done”
[al-Hujuraat 49:6]
“such as you agree for witnesses”
[al-Baqarah 2:282]
“And take as witness two just persons from among you (Muslims)”
[al-Talaaq 65:2].
The verses that we have quoted prove that the report of a faasiq (liar or evil person) is to be rejected and not accepted, and that the testimony of one who is not just is to be rejected.
Even though a report is not the same as testimony in some ways, they are fundamentally the same because the report of a faasiq is not acceptable according to the scholars, just as his testimony is rejected by all of them. The Sunnah indicates that munkar reports are to be rejected just as the Qur’an indicates that the report of a faasiq is to be rejected. End quote.
Dr. Humaam Sa‘eed says:
Thus it becomes clear to us that the methodology of the hadith scholars is a Qur’anic methodology that is derived from the Qur’an and Sunnah, and that it is a critical methodology that deals with historical reports; in other words, it does not accept a reported text without examining it critically, and it is not sufficient for this text to be narrated from a scholar or a person of respectable standing in order for it to be accepted. Rather it is essential that the attribution of the report to the one who said it should be proven, and it should be examined thoroughly and carefully to make sure that it is in harmony with the proven principles and general guidelines.
This critical methodology that deals with historical reports was absent in the case of the Torah and Gospel, and it was absent in the case of all historical narratives before Islam. Then Islam came to give the world this sound methodology that is based on research, thorough examination and sound thinking. Charles Guinevere contrasted this methodology of critically examining historical events with the Christian methodology that is based on faith, which accepted reports from earlier generations without any discussion or critical examination.
Many researchers overlooked this methodological connection between the Holy Quran and the sciences of hadith, to the extent that many people thought that the methodology of the hadith scholars was the result of a kind of unsurpassed brilliance, and that it developed because of need alone. But the truth that cannot be doubted is that the methodology of the hadith scholars is a Qur’anic methodology, and it is one of the manifestations of the miraculous nature of this religion. Just as Allah protected His holy Book from any changes or alterations, He also preserved the Sunnah as a whole and protected it from vanishing and being forgotten. End quote fromal-Fikr al-Manhaji ‘inda al-Muhadditheen(p. 24).
All of the above – as will be clear to the reader – represents general methodological principles that were established by the Holy Qur’an and instilled by our Prophet (blessings and peace of Allah be upon him) in the souls of his Companions, so as to set out for them a general framework for the theory of the knowledge that they were seeking to acquire, on which they would found knowledge that was based on reason and on religious texts. So these principles led to a very precise and thorough examination (of the reports) and a critical sense that was well balanced and guided. The reason for that was fear of going against these principles and divine commands. Were it not for that, the Muslims would have indulged in illusions and speculation, and we would have seen myths, fables and contradictions that would have been the common language in the knowledge produced by the Muslims. But the religious deterrent contained in the ten guidelines mentioned above played a major role in the methodology of checking and examining that the hadith scholars developed.
As for precise details about hadith science, which is “learning the rules and regulations on the basis of which scholars study the isnaad (chain of narrators) and matn (text of a hadith), and determine whether it is to be accepted or rejected” – such as their discussion about whether a narrator had a precise memory or not, whether the report is written in a precise manner, the methodology of dealing with reports narrated by those who engaged in tadlees [tadlees is when a narrator narrates a hadeeth that he did not hear directly from his shaykh, without mentioning the name of the third party from whom he heard it], giving precedence to a report that is narrated by one who is more authentic over one who is trustworthy, knowing how to classify the narrators from a particular shaykh, comparing between different reports and collecting hadith with similar texts but different isnaads, exercising deliberation when examining narrators, seeking corroborative reports, regarding a report as strong if there are many versions of it and many isnaads, and other guidelines and regulations that help scholars to determine whether a report is to be accepted or rejected – all of that, as you can see, is the product of detailed rational thinking that translates these general principles into practical methodological rules and regulations by means of which the hadith scholars came to a conclusion in judging whether a hadith was saheeh (sound) or da‘eef (weak).
Al-‘Allaamah al-Mu‘allimi (may Allah have mercy on him) said:
But have they paid attention to reason when accepting a hadith and regarding it as sound?
I say: Yes, they did pay attention to that at four points: when they heard the hadith, when they narrated it, when they passed judgement on the narrators, and when they passed judgement on the hadiths.
When the well-versed scholars in this field heard a report that could not be sound, or was very unlikely to be sound, they did not write it down or memorise it, and if they did memorise it, they did not narrate it to others.
If there is any interest that could be served by mentioning it, they would mention it and follow that by criticism of the report and of the narrator who was at fault. Imam ash-Shaafa‘i said inar-Risaalah(p. 399): What could be indicative of whether a narrator is telling the truth or lying is when a narrator narrates a report that cannot be true, or that is contrary to another report that is more authentic, or has more evidence to prove it sound.
Al-Khateeb said inal-Kifaayah fi ‘Ilm ar-Riwaayah(p. 429): Chapter on the obligation to eliminate odd reports and those that cannot possibly be sound.
There are among narrators a group who are very lenient with regard to what they hear and narrate, but the imams (leading scholars) are lying in wait for the narrators, so you hardly find any hadith that is clearly false, but you will find in its isnaad one or two narrators, or a group of narrators, whom the imams criticised. The imams very often criticise a narrator and regard him as flawed for narrating one munkar (odd) hadith, let alone two or more.
They describe the report that cannot possibly be sound, or is unlikely to be sound, as munkar (odd) or baatil (false). We find this a great deal in the biographies of weak narrators, or in books that speak of flawed and fabricated reports.
The scholars who examined the hadiths would not regard a narrator as credible until they examine his hadiths and check them one by one.
With regard to examining the soundness of hadiths, the scholars are very careful and cautious. Yes indeed, not everyone from whom it was narrated that he regarded a hadith as sound and credible was necessarily a man of deep knowledge, but the one who has knowledge and experience can distinguish between one thing and another.
The leading scholars who examined the hadiths realised that among them are some hadiths that may be difficult for some scholars of kalaam and their ilk to accept, but they found them to be in accordance with reason that is credible according to the religious texts, and that they fulfilled all the other conditions of soundness. Moreover, they found in the Qur’an many verses that are in harmony with it or that speak of the same idea. This is also difficult for the scholars of kalaam to accept, but the hadith scholars know that the Prophet (blessings and peace of Allah be upon him) believed in and followed the Qur’an, so it is very possible that he would say things that carry similar meanings to what is in the Qur’an.
End quote fromal-Anwaar al-Kaashifah(p. 6-7).
Dr. Khaldoon al-Ahdab said:
The development of usool al-hadith was on a rational basis. Were that not the case, it could never have had this huge impact in shaping the Muslim mind.
This rational development of usool al-hadith began from the methodological and rational principle that is stated in the Holy Qur’an and Sunnah with regard to examining the narrator and what he narrated, on which the science of usool al-hadith is based.
The development of this branch of knowledge may be represented in the fact that the hadith scholars paid attention to reason when examining a hadith to see how sound it is, in four stages, as the great scholar and critic ‘Abd ar-Rahmaan al-Mu‘allimi al-Yamaani said.
End quote fromAthar ‘Ilm Usool al-Hadith fi Tashkeel al-‘Aql al-Muslim, (p. 19).
Dr. ‘Abdullah Dayfullah ar-Ruhayli said:
The academic guidelines on verifying reports, according to us Muslims – as in the case of the methodology of the hadith scholars – is not based on belief in the unseen, such that this mystical approach could be one of the guidelines for ascertaining whether a report is sound or not; rather they are rational guidelines that take into account reason, proven historical facts, comparison of reports, or other guidelines that the hadith scholars developed regarding the evidence or proof of the soundness of a report.
These guidelines, as we have described them, are rational and based on common sense, such that all people – or almost all people – will be able to understand and accept them, regardless of their religion or affiliation. A report with an interrupted chain of narrators, for example, is something that all people of sound mind would doubt and would not accept it because of that. That is because there is no continuous chain of narrators going all the way back to the source of the report, and if that is not available, then how can it be imagined that the report is sound?
Human minds can differentiate between a report being certain on the one hand, and it being likely or a mere possibility on the other hand. Therefore there is no room for the question which says, on what academic methodology is the approach of the hadith scholars in verifying a report based? Is it a scientifically-based methodology, or is it a mystical, faith-based methodology? That is because belief in the unseen plays no role in examining and verifying the report, then accepting it or rejecting it. However, this aspect of the hadith scholars’ methodology has to do with verifying reports and is not based on personal opinion or belief in the unseen.
-Hiwaar hawla Manhaj al-Muhadditheen fi Naqd ar-Riwaayaat Sanadan wa Matnan(p. 12-13).
And Allah knows best.





















PUBLISHERM.NajimudeeN. MD,IRI