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Hadith sciences

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Hadith sciences

  1. 1. SCIENCES OF HADITH & SUNNAH PREPARED BY: MUHAMMAD WASIE FASIH BUTT WASIEFASIH@HOTMAIL.COM
  2. 2. 2 types of divine revelations One is the spoken [matluww] and the second, the unspoken [ghair-matluww]. Read this ayah carefully: “And We appointed the qibla to which you were used only to test those who followed the messenger from those who would turn on their heels.”(2:143) In this ayah, Allah mentions the first order, which was to face towards Jerusalem, as His own order, but we do not find any QURANIC ayah in which ALLAH tala ordered this. Indeed, this order came from blessed prophet in his Hades.
  3. 3. Definition of Hadees  Literally means:"report, account, or narrative”  In Islamic terminology, the term hadith refers to reports of statements or actions of Muhammad, or of his tacit approval or criticism of something said or done in his presence.
  4. 4. Hadees sunna  Means: every narration related to the prophet.  Hades may be abrogated, e.g.: praying towards the baitul maqdas( bukhari:399)  The narration can be regarding urgency arrived. e.g. relaxing while standing(bukhari:224)  Narration may be confine to the prophet only. e.g. married to nine wives  Means: model behavior of prophet  Sunna don’t contain any abrogated Hades.  Sunna is applicable for all times  follower can follow every sunna
  5. 5. Authority Of Sunnah  Proficiency in the Arabic language alone cannot help us grasp the meaning of the Qur’an. Remember, the shaba, who spoke fluent Arabic, always turned to the Blessed Prophet to understad the deeper meanings of the Qur’an. Read the event of hazrat adi bin hatim related to ayat of sehri.  If we know the Qur’an and its place, it is only because the Blessed Prophet said, “This is the Qur’an; it is the word of Allah” If we were to reject this hadīth then the whole foundation of Islam collapses.
  6. 6. Authority Of Sunnah Allah says to the Prophet in the Qur’an: “AndWe have sent unto you the message, that you may explain clearly to men what is sent for them “(16:44) This ayah proves that the fundamental role of prophet is to reveal the meaning of the Qur’an, which means that the Qur’an cannot be understood without the prophet. For instance following ayah cannot be understood without the knowledge of sunna: “And (He relented) towards the three whose matter was deferred” (al tauba:118)
  7. 7. Criticism On The Preservation Of Sunnah  John Esposito notes that "Modern Western scholarship has seriously questioned the historicity and authenticity of the hadith", maintaining that "the bulk of traditions attributed to the Prophet Muhammad were actually written much later.“  He mentions Joseph Schacht as one scholar who argues this, claiming that "found no evidence of legal traditions before 722," from which Schacht concluded that "the Sunna of the Prophet is not the words and deeds of the Prophet, but apocryphal material" dating from later.(Esposito, John (1998). Islam: The Straight Path. Oxford University Press. p. 67. ISBN 0-19-511234-2. Humphreys, R. Stephen (1991). Islamic History. Princeton University Press. pp. 83–84. ISBN 978-0691008561.)
  8. 8. The answer The ahadees were used to be preserved in blessed prophet's era through following three methods: 1.Memorization  The Arabs were renowned for their memories, particularly their ability to memorize long poems along with the biographies of their authors. Not only that, the Arabs also memorized the lineage of their horses, even the horse’s gaits.  Read the event of famous companion Abu Huraira with governor of Damascus MARWAN
  9. 9. Second method 2.Practice  Because of their deep love for the Blessed Prophet, the prophet’s companions preserved every aspect of the Blessed Prophet’s life; his way of worship, the way he ate, slept, worked, etc.  blessed Anas(r.a) relates, “I saw the Blessed Prophet searching for pieces of squash in a bowl of curry. From that day on, I loved squash.”
  10. 10.  3.Documentation  many collections of hadith were compiled during the lifetime of the Blessed Prophet. For example, there is the al-sahifat-ul-sadiqa by hazrat abdullah ibn amar.  He himself said:  “I wrote whatever I heard from the Blessed Prophet and memorized it. Some members of Quraish discouraged me from recording. They said, “Do you write whatever you hear from the Prophet? He is a man; sometimes he jokes and sometimes he gets angry like any other person.” The Blessed Prophet pointed to his lips and said, “I swear in the name of Allah, in whose hands is my life, that nothing but truth comes from these two lips( sunane abu dawood).”
  11. 11. Categorization of narrations1. Sahīh (authentic) - transmitted through an unbroken chain of narrators all of whom are of sound character and memory. 2. Hasan(approved) - transmitted through an unbroken chain of narrators all of whom are of sound character but weak memory. 3. Dha‘īf( weak) - which cannot gain the status of Hasan because it lacks one or more elements of a Hasan hadīth. (For example, if the narrator is not of sound memory and sound character, or if there is a hidden fault in the narrative or if the chain of narrators is broken). 4. Mawdū‘ - fabricated and wrongly ascribed to the blessed Prophet
  12. 12. Leanings We can learn following principles from these definitions: 1. Dha‘īf( weak) is also hadees, denying every Dha‘īf( weak) hadees will lead to denial of hadees itself. 2. weakness of Hades can be compensated by other supports, so we should not blame any jurisprudence without complete study. may be Dha‘īf( weak) hadees used by him, has external supports. 3. Authenticity check must be done before forwarding any Hades., since forwarding fake ahadees is a great sin
  13. 13. Do Bukhāry And Muslim Contain All The Authentic Ahadith?  It is like saying that “it is too difficult to follow the whole Qur’an; let’s just follow the twenty fourth chapter.”  there are many authentic ahadith besides the ahadith of bukhāry and Muslim.  Imam bukhāry himself said, “I have only put authentic ahadith in my book, but also left many authentic ahadith for fear of the book becoming too drawn-out.”(Siyar I‘lam al-Nubala, 12/402)

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