Nukhbatul fikr pdf

Being ghareeb does not by itself render a hadith as unacceptable. The second i. Also, sometimes the students would note that in the books of ahadith, the narrations would have certain wordings from the compilers regarding their opinion about whether the hadith is Saheeh, Hassan, or Daif.

However, they would note that the other authenticators would apply a different classification to them. For example, a narration might be mentioned as Daif by the Mohadith, but a Muhaqqiq researcher or authenticator may classify it as Daif. Similarly, sometimes a hadith mentioned as Hassan by the compiler of ahadith or the mohadith might be classified as Daif by the Muhaqqiq.

Why is that? The answer to this question will inshaAllah be available after studying this chapter. Consequently, Saheeh al-Bukhari takes precedence, then Saheeh Muslim, then the ahadith that meet the criteria for authenticity set by both of them. It is to be noted that books of hadith such as Saheeh Bukhari contain ahadith that come with the chain as well as those that come without a chain.

Scholars explain the ahadith mentioned in these two books are considered Saheeh, however, the titles and headings even if they look like narrations are not considered as Saheeh unless they come with Isnad in the same or other books and if they meet the other criteria for authenticity.

The ahadith which are agreed upon i. The famous book, Al-Lulu wal Marjan Corals and Pearls is a collection of all agreed upon narrations from the books of Shaykhain i. The ahadith narrated by Imam Bukhari but not narrated by Imam Muslim 3. The ahadith narrated by Imam Muslim but not narrated by Imam Bukhari 4. The ahadith that meet the conditions of authenticity set by both the Shaykhayn but they have not mentioned them in their collections 5. The ahadith that meet the conditions of authenticity set by Imam Bukhari but he has not mentioned them 6.

The ahadith that meet the conditions of authenticity set by Imam Muslim but he has not mentioned them 7. The ahadith that are authentic according to the conditions set by other Imams of hadith At this moment, it might also be important to clarify that Saheeh Bukhari and Saheeh Muslim do not contain all the available Saheeh narrations.

It is possible that a narration might come with a strong Isnad in one collection and the weak ones in the other. However, if it is reported through many chains, it can be classified to the level of Saheeh because of corroboration which is additional evidence — such a narration would be called Saheeh Li Ghayrihi.

The reason for using the terms Saheeh and Hassan for the same hadith: When these two descriptions i. Saheeh and Hassan are combined, i. The narrations that do not reach the status of either Hassan Li Dhatihi i. Hasan by itself or Hassan Li Ghayrihi Hassan due to other factors, e. When a Daif narration is reported through multiple chains or is corroborated by a stronger narration, then it acquires the status of Hassan Li Gahyrihi. Please note that Daif is different from Mawdoo fabricated narrations.

Mawdoo narrations are absolutely rejected. With regards to Daif narrations, there are several factors that can lead to their weakness, e. It is reported from Imam Ahmed that he said that when it comes to the matter of Halal and Haram, we are very strict with regards to the Isnad; however, when it comes to the encouragement of good actions Targheeb wa tarheeb , virtues of good deeds fadhail Aamal , and good akhlaq, we allow acting upon the weak narrations.

A similar opinion is also reported from Imam Nawawi, Imam Suyuti, and other scholars. These narrations that are reported through different chains are called versions of the narration. Sometimes it can happen that some of the versions would contain some additional details.

How should that matter be dealt with? This chapter provides an answer to this question. If it i. However, when a chain of narrators has a defective narrator, a supporting narrator can lend enough strength depending on the level of weakness and allow the Hadith to be deemed reliable.

Mukhtaliful Hadith ; - if the reconciliation is not possible and the latter is well-established thabit , then this i. Scholars have compiled voluminous books on the nasikh and mansookh in ahadith. Breakage in the chain can be of two types: - Saqt Ad-Dhahiri: Clearly visible breakage e. At the beginning of the chain sanad on the part of the compiler, or 2.

With regards to the first case: it is called a suspended report muallaq. With regards to the muallaq narrations, the following other possibilities also exist: - Even if the compiler of the book that has the muallaq narrations say that the narrators that he has skipped are all thiqa i. However, these narrations would still be considered weak unless their chains are identified and considered to be reliable.

In Saheeh Bukhari, Imam Bukhari has used various narrations for the purpose of heading for which he has not given the isnad. It is because of the possibility that multiple names might have been skipped e. Some of the scholarly opinions regarding Mursal narrations are summarized below. Abi Rabah are acceptable because all their Marasil, after investigation, are found to come through the Companions only. He only accepts Mursal ahadith from the senior successor e. The Daif in this context means the ahadith which are not severely weak including the ones that might have Irsal , i.

It is to be noted that Imam Ahmed did not classify the ahadith into the commonly known three-tier classification comprising of Saheeh, Hassan, and Daif; he, rather, classified them in Saheeh and Daif and hence what he classified as Daif might be stronger in the view of other scholars of hadith. He says, "There are some acceptable, others unacceptable, and some which require further investigation: if it is known that the reporter does so i.

Acceptance without any investigation or conditions: - According to another opinion, the Marasil of Successors and those who report from them are acceptable without any investigation at all.

This opinion is supported by the Kufi school of mohaditheen; however other groups of scholars do not agree with this. Some of the scholars who hold the opinion regarding the acceptance of such narrations are as follows. In some cases, they give preference to Mursal narrations over Musnad i. However, he did collect an anthology of reporters of hadith, including four female reporters, whose narratives were subjected to criticism due to Irsal i.

This collection is known as Kitab al-Marasil. The saqt can either be: 1. Obvious, or 2. These two types of saqt are explained below. Likewise, the hidden expedient report mursal khafi is the report that a narrator narrates from one of his contemporaries that he did not meet or, met but he did not narrate any hadith to him; or he met him when he was a baby. If a narrator is proven to have lied, or 2. There are claims about him that he lied, or 3.

If he does big mistakes, or 4. If he is careless, or 5. If he is a fasiq e. If he has much wahm i. If he does mukhalafa i. If his situation is not known i. If he has a poor memory soo al-hifdh. Mawdoo narrations are those which have in their chain one or more narrators that are proven to have lied in the matter of hadith.

One may only quote a Hadith of this nature if he also explains that it is a fabrication. One should therefore be very cautious about Mawdoo narrations. Some people in our times and times before us have got misguided because of the presence of Mawdoo narrations in the collection of ahadith. When they saw that some of the narrations are fabricated, they denounced the whole hadith literature.

This approach is against common sense. If some food is found to be unhealthy, it would only suit a person of no intellect to denounce eating any form of food at all. What a wise man, or for that matter any person that has got any thinking ability at all, would do would be to separate the good from the bad and then consume what is good. The same is the approach of the people of knowledge about the hadith literature. What is fabricated has been sieved out by the hadith scholar through a rigorous process of authentication that was done with matchless diligence and very thorough research; some of the principles involved in this process are elaborated in this book already.

The criteria set by the mohaditheen and their detailed research ensured that the authentic is segregated from the inauthentic. The second one i. Muallal narration is the narration from a narrator who, because of confusion Wahm , mixes the Isnad and hence the authenticity of the narration is compromised , or the matn and hence brings together unrelated aspect from different narrations and so on.

Only the most expert scholars of hadith are blessed to be able to perform this task for the ummah. It is to be noted that this confusion can either happen in the chain or the Matn. This completely changes the meaning of the narration and the two reports are considered to have Idhtirab. Accordingly, a deeper study is done by the hadith scholars to identify which of the two is correct and which is a mistake ; or - Alteration despite the remaining integrity of the chain; if this is the case, the report is termed al-Musahhaf i.

Ibn Madhahim getting mentioned as Ibn Marajim, etc. It is to be noted that not all the ahadith are reported in the exact same wording. The scholars of hadith explain that many of the narrations are reported in their meaning and not the exact wording.

Other groups of scholars also permitted it i. The scholars have written various books on explaining the difficult terms or less—commonly used words in ahadith, e. It seems as if they are names of different people but in reality, it is one person; there are many other examples like this ; and - This is done for a reason.

They i. As not many people have taken the ahadith from him, only limited knowledge is available about the narrator. The scholars, however, had certain objections regarding many of the narrations in that book.

Imam Dhahabi wrote an abridged version of that called Talkhees Al-Mustadrak which is considered to be a much more reliable version than the original book. He refined the fields of hadith in this piece of work and dictated it to his students bit by bit.

As it was completed over time and in different sitting, an orderly composition of the book could not be achieved suitably. He included various works of al-Khatib al-Baghdadi in his book while adding his own insights to them. In this book, he gathered what had hitherto been scattered in different books For this reason, people adhered to it and followed its path.

The book resulted in countless pieces of literature devoted to it, such as poems, abridged versions, commentaries, shortened versions, and other important genres of literature in the field of hadith studies. In addition to the generic works, the scholars have also written books dealing with the specific aspects of the sciences of hadith. Some of them include: - The "study of the circumstances surrounding the genesis of each hadith," i.

The first 33 chapters describe the various technical terms of hadith terminology which describe the conditions of a hadith's authenticity, or acceptability as a basis for Islamic jurisprudence. The following chapters relate to the isnad, or chain of narration. Next are a series of chapters pertaining to the etiquette to be observed by hadith scholars and manners of transcription. The last chapters describe various issues relating to the narrators of hadith including naming conventions. I, hence, responded to their request with a hope that my name might get included in the walkers on this path of the people of virtue.

In other words, every hadith is a khabar, but every Khabar is not hadith. Khabar Hadith Figure 1: The relationship between Khabar and Hadith Each khabar or hadith consists of two main components — sanad and matn.

Sanad, linguistically, refers to something that is trusted upon. Without the Sanad, the narration does not have a ground to stand on. Without any specifically defined number i. A specific number greater than at least two paths 3. Two paths 4. One path Mutawatir narrations:. In other words, a hadith is said to be mutawatir if it was reported by a significant number of narrators at each level in the chain of narration, thus reaching each succeeding generation through multiple chains of narration leading back to its source.

This confirms that such a hadith is authentically attributed to its source at a level above reasonable doubt. This is due to its being beyond the historical possibility that narrators could have conspired to forge a narration. No other conditions of authenticity are checked for such narrations if they are found through a large number of different chains. Types of tawatur: Hadiths can be mutawatir in: - Either the actual text, or - The meaning, or - Both. An important condition about mutawatir narrations: It is also said that one of the conditions of mutawatir ahadith is that they should be based on some sensual experience, e.

How many narrators are required at each level of the mutawatir narration: There is a difference of opinion regarding how many narrators are required for Mutawatir narrations at each level in the chain. The opinions range from four, five, seven, ten, and up to 70 at each level. A rare opinion also suggests the number of narrators at each level is required to be however, this would not leave many ahadith that could be classified as Mutawatir.

Ahad narrations: The ahadith that are not mutawatir are considered ahad and they comprise of the following categories. This shows the general acceptability of these narrations and hence the name. This is the definition adopted by the Fuqaha; whereas the mohaditheen adopt the definition provided in the text.

It is not the condition for authenticity, contrary to the opinion of some of the scholars of hadith. However, this opinion was also contested as there are singular narrators in the chain after Umar R. Imam Bukhari and Muslim that they only considered Aziz ahadith and above to be acceptable. They mention that singular ahadith can also be classified as Saheeh if they meet the criteria set forth for the Saheeh narrations and that criteria does not include the requirement to be Aziz, Mashhur, or Mutawatir only.

The former is the study of uncommon words in the matn of narrations whereas the latter is the classification of ahadith that have no more than one narrator at one or more levels in the chain. It means that even the ahad ahadith are to be accepted for deriving rulings as long as they meet the criteria of soundness and corroboration defined by the mohaditheen. There are numerous examples of a khabar being accepted from a single person, e. Numerous other examples can be given in this regard.

For checking the criteria for the authenticity of narrations, thorough evaluations were conducted by the scholars of hadith. However, when it comes to Mutawatir ahadith, they are reported through so many paths that there is no possibility of them not being authentic. Therefore, no evaluations of the narrators are conducted for the mutawatir narrations. For example, the answer to a difficult maths sum, is only solvable by a person who has some expertise in mathematics.

Those who do not have such expertise will not be able to solve that sum. Furthermore, those who have the expertise, will indeed reach the correct answer, and once they do so, they are convinced of their answer. Its opposite is Ilm Dhururi which is the ilm that can be acquired by everyone, without the need for any qualification. Like: when the sun rises, every person is convinced that it is daytime. Al-Fard al-Mutlaq hadith is that in which a particular narrator is the only one who narrated this hadeeth at the root of the chain.

Being ghareeb does not by itself render a hadith as unacceptable. The second i. Also, sometimes the students would note that in the books of ahadith, the narrations would have certain wordings from the compilers regarding their opinion about whether the hadith is Saheeh, Hassan, or Daif.

However, they would note that the other authenticators would apply a different classification to them. For example, a narration might be mentioned as Daif by the Mohadith, but a Muhaqqiq researcher or authenticator may classify it as Daif.

Similarly, sometimes a hadith mentioned as Hassan by the compiler of ahadith or the mohadith might be classified as Daif by the Muhaqqiq.

Why is that? The answer to this question will inshaAllah be available after studying this chapter. Consequently, Saheeh al-Bukhari takes precedence, then Saheeh Muslim, then the ahadith that meet the criteria for authenticity set by both of them.

It is to be noted that books of hadith such as Saheeh Bukhari contain ahadith that come with the chain as well as those that come without a chain. Scholars explain the ahadith mentioned in these two books are considered Saheeh, however, the titles and headings even if they look like narrations are not considered as Saheeh unless they come with Isnad in the same or other books and if they meet the other criteria for authenticity.

The ahadith which are agreed upon i. The famous book, Al-Lulu wal Marjan Corals and Pearls is a collection of all agreed upon narrations from the books of Shaykhain i.

The ahadith narrated by Imam Bukhari but not narrated by Imam Muslim 3. The ahadith narrated by Imam Muslim but not narrated by Imam Bukhari 4. The ahadith that meet the conditions of authenticity set by both the Shaykhayn but they have not mentioned them in their collections 5. The ahadith that meet the conditions of authenticity set by Imam Bukhari but he has not mentioned them 6.

The ahadith that meet the conditions of authenticity set by Imam Muslim but he has not mentioned them 7. The ahadith that are authentic according to the conditions set by other Imams of hadith At this moment, it might also be important to clarify that Saheeh Bukhari and Saheeh Muslim do not contain all the available Saheeh narrations.

It is possible that a narration might come with a strong Isnad in one collection and the weak ones in the other. However, if it is reported through many chains, it can be classified to the level of Saheeh because of corroboration which is additional evidence — such a narration would be called Saheeh Li Ghayrihi. The reason for using the terms Saheeh and Hassan for the same hadith: When these two descriptions i. Saheeh and Hassan are combined, i. The narrations that do not reach the status of either Hassan Li Dhatihi i.

Hasan by itself or Hassan Li Ghayrihi Hassan due to other factors, e. When a Daif narration is reported through multiple chains or is corroborated by a stronger narration, then it acquires the status of Hassan Li Gahyrihi.

Please note that Daif is different from Mawdoo fabricated narrations. Mawdoo narrations are absolutely rejected. With regards to Daif narrations, there are several factors that can lead to their weakness, e. It is reported from Imam Ahmed that he said that when it comes to the matter of Halal and Haram, we are very strict with regards to the Isnad; however, when it comes to the encouragement of good actions Targheeb wa tarheeb , virtues of good deeds fadhail Aamal , and good akhlaq, we allow acting upon the weak narrations.

A similar opinion is also reported from Imam Nawawi, Imam Suyuti, and other scholars. These narrations that are reported through different chains are called versions of the narration.

Sometimes it can happen that some of the versions would contain some additional details. How should that matter be dealt with? This chapter provides an answer to this question. If it i. However, when a chain of narrators has a defective narrator, a supporting narrator can lend enough strength depending on the level of weakness and allow the Hadith to be deemed reliable.

Mukhtaliful Hadith ; - if the reconciliation is not possible and the latter is well-established thabit , then this i. Scholars have compiled voluminous books on the nasikh and mansookh in ahadith. Breakage in the chain can be of two types: - Saqt Ad-Dhahiri: Clearly visible breakage e. At the beginning of the chain sanad on the part of the compiler, or 2.

With regards to the first case: it is called a suspended report muallaq. With regards to the muallaq narrations, the following other possibilities also exist: - Even if the compiler of the book that has the muallaq narrations say that the narrators that he has skipped are all thiqa i. However, these narrations would still be considered weak unless their chains are identified and considered to be reliable. A godless society hungry for recognition and approval. Kebijaksanaan yang dicedok dari persekolahan yang mengajar mensyirikkan tuhan.

Half truths are presented as academic facts lined with ideologies that are too subtle to notice. Brereton were the other members, with the Rev. Montgomery died of fever caught whilst visiting in his English parish, so only Mr. Books Master of Jinn. On the path of Love, it is the tears of the heart that water the rose of wisdom. Wright, and the Rev. Tk Muslimat 1 Roushon Fikr Documents. They say the wheat cannot grow In the desert or am Demand for haste and greed has ffikr us of the ability to stop,question and reflect.

Ramai yang terperangkap dalam kebodohan yang disangkanya kepandaian. Never has there been a time that claims to be at the pinnacle of learning but also in the depths of despicable humanity as is seen now. Fikr Al-falsafi Fil Maghrib Documents. Hilangnya kebolehan membezakan haq rikr bathil telah melumpuhkan daya fikiran anak adam. Fikr e nau magazine Documents. Tameer e Fikr Jan-Feb Documents. Thursday, July 5, Ghazwatul Fikr. Kami berharap dengan hadirnya syarah kitab Nukhbatul Fikar ini dalam bahasa kita, menambah kepahaman kita, semakin cinta kepada hadits dan bersemangat dalam menjalankannya.

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