PROVISIONS IN THE QUR`AAN FOR SUSTAINING AND PRESERVING THE HADITH
It is the height of temerity that the denial of the Hadith should be based on the Qur`aan itself, in spite of the fact that the Qur`aan explicitly calls the Hadith its exposition, emphasizes its importance, tells us that God Almighty has taken responsibility for it, and described the Prophet of God (Sallallaahu Alayhi Wasallam) as the surrogate of the charge which He has.
In short, the science of Hadith cannot be denied on the basis of the Sanad (authority), for in that case, the maximum thing that can be maintained is the denial of a particular authority or subjecting it to criticism, which cannot be called its denial; it is simply its criticism, both of which, denial and criticism, cannot be mixed up; nor can the Hadith be denied under cover of the Qur`aan when the Qur`aan unequivocally calls the Hadith its own exposition and indicates God`s responsibility thereof.
Keeping in view the elaborate arrangements made by the Qur`aan for sustaining and preserving the science of the tradition, to consider it the basis for denial of Hadith, makes little sense. It is sheer impertinence to deny the science of the Tradition because if this fake principle is adopted, then even the Qur`aan cannot be acknowledged inasmuch as it too has reached us through intervening media. Similarly, if it is held that the Hadith is not acceptable as its narrators are not numerically and qualitatively like those of the Qur`aan, that is, not so many and such as those of the Qur`aan, the only conclusion we can reach is that since such and such a Hadith does not possess the degree of testimony enjoyed by the Qur`aan, it is not admissible of as absolute proof as the Qur`aan, not that we do not believe in tradition itself. To say that the narrators are not as numerous and as unimpeachable as they should be, only reflects upon the degree of authenticity, not on the Hadith. In any case, this does not provide a way of escape for the negators of the Hadith. The most that such doubting Thomases can say is, 'We accept that the science of the Hadith is the exposition of the Qur`aan, because the proof thereof is forthcoming in the Qur`aan itself, but it is not obligatory upon us to accept its classification into different kinds and to accord our tacit approval to particular persons mentioned in the transmissional chain, when the Qur`aan has not indicated any particular kinds of Hadith with persons.'
The answer to such a statement would be that, in the first place, this scruple is senseless. If the Qur`aan indicates a general matter, then its particular illustrations and minutae should be searched for in its history and not in the pages of the Qur`aan. if the Qur`aan were to adopt the approach that follows from this assumption, it would not be a basic constitution at all but a compendium of by-laws and polymathia, which is obviously against the dignity of the Qur`aan. The Qur`aan has only laid down the fundamentals of the Shari’ah. To seek for particular applications in the Qur`aan would be to demonstrate our ignorance of the making of fundamental laws; even more, a living proof of our sensitivity to the significance of such laws. Therefore, when the science of Hadith has been agreed upon as being, specifically proven from the Qur`aanic text, then the acts based upon its principles and the different kinds of Ahaadith have also to be acknowledged as proven. There is no scope left whatsoever, consequently, for denying a derivation after the original has been acknowledged.
Negators of Hadith
The second class of persons about whom the holy prophet (Sallallaahu Alayhi Wasallam) has spoken is that of the negators who will openly deny the traditions in order to discredit or destroy them and very cunningly taking cover of the Qur`aan, contrive to put an end to its exposition, that is the Hadith, by the Qur`aan itself.
According to a narration by Miqdaad bin Ma`dikarb, the holy Prophet (Sallallaahu Alayhi Wasallam) said, "Know that the Qur`aan has been revealed to me and its analogue (the Hadith) also. Be alert! There will come a time when you will come across a well-fed and healthy person sitting on his couch and reclining on a pillow saying, 'O people! Hold fast unto the Qur`aan. Whatever is prohibited in it you should accept as prohibited and whatever has been allowed therein, consider permissible;' (the Ahaadith are not at all trustworthy), although it is a fact that the Prophet of God (Sallallaahu Alayhi Wasallam) also has prohibited many things in the tradition, just as God has done in the Qur`aan. see that the flesh of the domestic ass is prohibited; so is that of animals with incisors (carnivorous). It is not lawful to pick up even a stray trifle of a non-believing ally from the roadside unless its owner relinquishes his claim upon it after you have informed him, etc. (Abu Dawud)
This Hadith has also disclosed the raison d`etre behind negation of the Hadith also. This would be the result of being well-fed and opulent because freedom from want and poverty would lead to skepticism about religion.
The Qur`aan has said, 'Nay, but verily man is rebellious, that he thinketh himself is independent.' (Qur`aan 96:6-7)
A little of though will show that the fabricators of Ahaadith follow the footsteps of the Raafidhis (Deserters) who fabricated thousands of Ahaadith to show that the Qur`aan has been interpolated while the negators of the Ahaadith are like the Khaarijites who, claiming to profess the Qur`aan, denied the Hadith.
Two Alternatives for the Negators of Hadith
There are only two alternatives for those who negate Hadith: they should deny transmission and narration out and out and openly deny the Qur`aan along with the Hadith, but if they believe in the narration of the Qur`aan, then they must admit the narration of the Hadith as well in view of their having admitted narration as a verity. They cannot accept the Qur`aan and negate the Hadith, otherwise, they would be considered deniers of the narrative itself.
Further consideration would amply show that the proof for continuous narrative does not rest merely upon the fact of continuity of narration of the Qur`aan but it is provided by the proof of the Qur`aan itself. It is not necessary that its proof should be sought in the continuous narration of the Qur`aan alone, since once the Qur`aan is admitted as gospel truth, the question naturally arises, how did we come to know it from the Qur`aan which has not been proved as such, then how can it provide proof for anything else? This is called 'presuming a thing before it comes into existence', a sort of posteriori approach. Thus, we can know it is the self-same Qur`aan through an extraneous source, and what else can this source be but the reports regarding the holy Prophet (Sallallaahu Alayhi Wasallam) which were recorded and have reached us intact? This is what is called the Hadith. Therefore, proving that the Qur`aan is verily the Qur`aan depends upon the Hadith.
Considered this way, could it be possible that the acknowledgement of the Qur`aan should be made imperative but not that of the Hadith? If this is so, then it would not be possible to prove and establish the very existence of the Qur`aan
Sunday, October 23, 2005
The Science of Hadith
Bismillahi wal hamdulillah wassalatu wassalamu ala Rasoolillah,
Ilmul Hadith is the science of the study of hadith. What defines “Hadith” will be mentioned later, but to begin with I would like to emphasize that the science of Hadith is one of many religious sciences. Just looking at the fundamental sciences there is Usul-Al-Quran (fundamentals of Quran), Usul Al-Hadith (fundamentals of Hadith), Lughah (language, including balaghah, Fasahah) and Usul al-Fiqh (the fundamentals of Fiqh).
The science of Hadith is one that is dependent on the science of Quran but also one that is necessary for the proper understanding of Quran.
A point I would like to make now is that there are people out there who question the necessity of hadith, in fact, the Qura’niyoon claim that hadith is irrelevant and that they will only study Quran. This is a ludicrous claim.
Allah says in Quran: “[2:129] Our Lord! Send amongst them a Messenger of their own, who shall rehearse Thy Signs to them and instruct them in Scripture and Wisdom, and sanctify them: for Thou art the Exalted in Might, the Wise.”
They keyword here being that the messenger is to teach them the book AND impart wisdom upon them. Even the Sahabah had problems understand some of the language of Quran.
In sourat Al-Hashr Allah tells us: “[59:7] So take what the Messenger assigns to you, and deny yourselves that which he withholds from you.”
He also says: “[4:65] But no, by thy Lord, they can have no (real) Faith, until they make thee judge in all disputes between them, and find in their souls no resistance against thy decisions, but accept them with the fullest conviction.”
Finally, Allah says: “[4:59] O ye who believe! obey Allah, and obey the Messenger, and those charged with authority among you. If ye differ in anything among yourselves, refer it to Allah and His Messenger, if ye do believe in Allah and the Last Day: that is best, and most suitable for final determination.”
Overall, I believe it is blasphemy on Allah subhanahu wa taala to believe that he sent an irrelevant or faulty messenger. If the messenger was irrelevant and added nothing to the religion, then why didn’t Allah send down the book in one piece? Why pass it to us through a messenger?
Now a look at some of the terminology used in conjunction with this science:
1-Hadith:
a) In a linguistic sense, “hadith” means a communication or a story.
b) From a technical perspective (relative to the science of hadith): It is the collection prophet’s deeds, statements and concessions. In addition to this, any traditions that carry a description of the Prophet (PBUH) and his physical appearance and properties are considered hadith, such as “Ash-Shama’il Al-Muhammadiyah.”
In Quran, the word hadith is used. Allah refers to Quran as being “Ahsan Al-Hadith” (39:23) which means the best of messages or the best of words. He also warns “[68:44] Then leave Me alone with such as reject this Message (hadith): by degrees shall We punish them from directions they perceive not.”
2-Sunnah:
a) Hadith is often referred to as “As-Sunnah.” The word “Sunnah” is used interchangeably with the word “Hadith” especially when we are talking about the sources of Islamic Jurisprudence (First is Quran, second is Hadith or Sunnah).
b) Sunnah also means the Prophet’s way of life.
c) Sunnah is also a Fiqh Rank when discerning the rulings of the different issues. Such deed is sunnah means that it is recommended or emphasized.
The importance of hadith:
The Prophet (saaw) was a walking Quran. He was the manifestation of Quran on earth. And the companions were very aware of this. This is why they accompanied him. This is why they have the title “Companions of the Prophet (saaw).” The term “Companion” is not used loosely. Not everyone who became a believer at the time of the Prophet (saaw) is a companion, only those who got to to meet him (except for one man whom the Prophet saaw referred to him as a companion even though he could not come and meet the prophet saaw).
The Companions of the Prophet (saaw) realized his value and so they put an unbelievable amount of effort to be with him and to record and cherish everything he said and did. Omar (raa) had a deal with another companion that they would alternate, one would go out and work to provide for his family while the other would stay with the prophet and record all that he said and did. At the end of the day they would share what they learned.
Abu Hurairah is another example. Though he became a Muslim fairly late in the Prophet’s years of Prophethood, yet he has the most narrations of all the Prophet’s companions. It is because as soon as he became a Muslim, he became one of Ahlu-Suffah (poor companions who stayed at the mosque of the Prophet saaw) and he dedicated his life to accompanying the Prophet (saaw) and learning from him. So much so that some companions have tested him because of his many narrations and he passed their tests..
This tradition was kept so closely that if the Prophet (saaw) did something in the original tradition, the narrators through out time have did the exact same thing. There is a whole category of hadith called “Al-Musalsalat” in which the narrator would say “and then the prophet (saaw) did this..” and he would the exact same thing the prophet (saaw) did. For example, smile, or shake hands or entwine ones fingers with another’s fingers (tashbeek). This is how precise these people maintained that tradition, that even if the Prophet (saaw) would do a gesture they would be sure to mention it and repeat it.
The need for the science of hadith:
The science of Hadith is a very specific and exact science. The science of “Jarh wa Ta’deel” (examination of the narrators), is one that has very specific and clear laws and fundamentals that we will touch upon.
The ahadith (plural of hadith) of the Prophet (SAAW) went far and wide. The Companions of the Prophet (SAAW) went far away from Madinah. Just consider that the army that conquered Mecca was 10,000 strong and there were only a few thousand companions in Madinah during the time of Omar (RAA). When you consider that each companion probably did not narrate the hadith or tradition to just one person but a group of students, then you can imagine the tree getting wider and wider.. And so the necessity of collecting this tradition becomes apparent.
The Collection of Hadith:
The earliest collections of hadith were done by the Companions themselves. Some Companions kept scrolls of hadith. We know that Abu Bakr (RAA) kept a collection of hadith.
Yet, most of the tradition of hadith was transferred in spoken form. The first collection of hadith was done by Abu Bakr ibn Hazm and was commissioned by Omar ibn Abdul-Aziz. Following that, many famous collections were made, the first and most prominent is the Muwatta’ of Imam Malik, this was followed by many others such as Musnad Imam Ahmed, Sahih Al-Bukhari, Mustadrak Al-Hakim and so forth.
Transmission of Hadith:
There are eight ways in which hadith can be transmitted from one person to another as the scholars of hadith have discerned:
a) Listening: The recipient of the hadith listened to the transmitter of the hadith and memorized it from him/her.
b) Presenting: The recipient of the hadith retold it in the presence of the transmitter and he approved of that narration. This is particularly important in our time. We live in the information age. There is an abundance of information, but there is a lack of Ilm. Because information is being transferred carelessly. It is important to note that those who reported hadith as transmitted from others without their permission were known as the “Thieves of Hadith.”
c) Permission: The transmitter of the hadith has given the recipient permission to narrate ahadith from him.
d) Handing down: A book of hadith was given by the transmitter to the recipient and he was allowed to narrate from it.
e) Written: A written message was sent from the transmitter to the recipient that contained the hadith.
f) Made known (I’lam): To inform about ahadith. This means that the informer informs someone that the he the [informer has the permission to transmit a certain book of hadith on a certain scholar’s authority. Some scholars permit this while others reject it.
g) Bequest: The transmitter stated the hadith in his bequest to the recipient.
h) Found: The recipient came upon a work by the transmitter that contained this hadith.
This was noted down by the scholars of hadith, and how the hadith was transmitted adds value to the authenticity of the hadith. For example, when relating ahadith, often you will see the authors of the books of hadith write “Hadathana” or “Akhbarana” or sometimes they would just write “’an folan ‘an ilan” (word “’an” means this hadith was reported “by” so and so). These are not random words and are not used without consequence. For example, “Hadathana” denotes that the teacher read to the student and the student is reporting that, while “akhbarana” means that the student himself read it to the teacher and was approved of the way he memorized it.
The study of hadith:
Scholars have given the study of hadith a great weight. They argued over how early one can start studying it and how one can perfect it. Some said as early as 10 years, others said 12, 15 or 20. Incidentally, one scholar said a child can start learning hadith as soon as he can tell the difference between a cow and a donkey. J
As an example of how early you can begin, Imam Shafii memorized all of Imam Malik’s Muwata’ when he was only 10.
Authentication of Hadith:
Why Authenticate hadith? Why go through all the different ranks and levels and scrutiny of each narrator?
The main reason was to preserve hadith from being corrupted and altered by ideological and political influence. That is, to protect hadith from fabrication. Fabrication had many reasons, some were political, some were simply personal interest. Still, once the fear of people making up ahadith and attributing them to the prophet became a real one, scholars of religion began to dedicate themselves to preservation of the prophetic traditions.
(Intermission)
Hadith Ranking:
The ranks of hadith were devised by scholars of hadith to evaluate the chain and the body of the hadith and give it a rank that helps weed out fabricated ahadith. It should be noted that even these rankings are not absolute. Some scholars of hadith were more strict than others. The scholars of hadith themselves are ranked as “Mo’tadel” (moderate) such as Al-Zhahabi, “Motashaddid” (strict) such as Ibn Al-Jawzi and Ad-Daraqutani and “Mutasahil” (Lenient) such as Al-Hakim.
When determining the authenticity of a hadith, the scholars examine the body of the hadith and the chain of narrators. The chain is examined for two things, frequency of narration and continuity to the prophet. In addition to this, each narrator in the chain is evaluated for his honesty and strength of memory.
Frequency of narration:
a) Mutawatir: A mutawatir hadith is one that is narrated by a group of people in each level of its chain. An example of “tawatur” is the fact that Antarctica exists. It is something that a large group of people saw (either in real life or satellite photos) and then reported to a greater host of people who then wrote it in books to the rest of us. Mutawatir comes in two types:
1. Literally: Meaning that we have many copies of the hadith narrated by different people but all the exact same words. Those are very few among the collection of prophetic tradition.
2. Contextually: This means that the hadith is narrated by many people in each level of the chain but not in the exact same words. There are many such ahadith and most of them form the fundamental of Islamic beliefs and jurisprudence.
b) Ahaad: This type constitutes the majority of the prophetic traditions. It is the hadith that only has a few concurrent narrators at each level in its chain of narration. This in turn is divided into a few subgroups. It is important to understand that in the categories below, the number listed represent the fewest number of concurrent narrators at any level in the chain. So, for example if a hadith has 6 companion narrators (that is level 1) and then 8 tabieen narrators (level 2) and then 2 level 3 narrators and then 12 level 4 narrators, then the width of this hadith’s chain is “2” which is the width of the chain at level 3 because that is the narrowest that the chain got to. So, this hadith would be Aziz (chain width of 2) even though it is narrated by 6 Companions and ultimately 10 people. Here are the types of Ahaad hadith:
1. Mashhoor (famous): It does not mean famous among people, but frequently seen. This is the hadith that has a minimum chain width of three.
2. Aziz (precious/rare): It is the hadith that has a minimum chain width of two.
3. Gharib (stranger): It is the hadith that has a minimal chain width of one.
4. al-Fard (single): This is of two types: (fard mutlaq): where this particular hadith was transmitted by that particular person only. Or (fard nisbi) this has different meanings (1) none of the trustworthy narrators transmitted this hadith except this person, or (we can say) others narrated it as well but they were not trustworthy. (2) none of the scholars from any other region transmitted it except scholars from one region.
Continuity of Narration:
a) Marfoo’: Connected to the Prophet (SAAW). Means the Companion narrator specifically stated that the Prophet (SAAW) said this.
b) Hokm Al-Marfoo’: Connected by reasoning. When the Companion did not mention it is a saying of the Prophet (SAAW) yet it is a matter that could have only come from the Prophet (PBUH).
c) Musnad/Mutassil: Fully connected, this means there are no missing gaps in the chain, everyone in the chain heard it from the person directly before him in the chain.
d) Mawqoof (stopped): the hadith is the saying of the Companion.
e) Maqtoo’ (cut): the hadith is the saying or teaching of a tabi’ee (generation after the Companions).
f) Mursal: The Tabi’ee narrates that the Prophet (SAAW) said without mentioning the Companion who told him this.
g) Mu’alaq (hanging): There is a discontinuity in the chain at the beginning.
h) Munqati: There is a discontinuity in the chain in the middle.
i) Mo’dal: There is a gap of two narrators in the chain.
j) Mo’an’an: Narrated through the use of “’an” as explained before.
k) Musalsal: Narrated including a gesture or act by the Prophet (SAAW) that is included in the tradition.
Ranks of Hadith:
Now we examine the different rankings of hadith which as we said is a function of examining the hadith’s chain as well as its body.
a) Maqbool (accepted): This means the hadith is accepted as proof in Islamic Jurisprudence. So that a scholar of Islamic Law can hold this hadith to his peers as proof of his point of view. This is divided into:
1. Sahih (correct/proper form): This is the highest rank of authenticity and it has two sub ranks:
i. Intrinsic Sahih: Sahih because its chain and body have passed all the necessary bars.
ii. Sahih through other means: This means the hadith has slight flaws in its chain that should rank it as Hassan (see below) but because of other ahadith that may resonate the meaning the hadith is elevated to the ranks of Sahih.
2. Hassan (good/well): Like wise it can also be divided into intrinsic Hassan and Hassan through other means which may be a weak hadith originally.
b) Mardood (rejected): This denotes the ahadith that have serious flaws in their chain or body that prevent them from being a proof in Jurisprudence and law. They are divided into two types:
1. Da’eef (weak): This is ahadith that has flaws in its chain that cannot be reconciled. This does not necessarily mean the hadith is not true or that it is fabricated. It basically means that this hadith through this chain cannot be taken reliably to be the words of the Prophet (SAAW).
2. Mawdoo’ (fabricated): This is a hadith that has an obvious taint of fabrication into its chain or body.
Here is a list of the criteria for qualifying a hadith as Sahih:
a) No contradictions with Quran or other well established Sahih hadith.
b) Continuity of the chain of narrators.
c) No Ellah (defects). And there has been many works on the “Defects of hadith” by prominent scholars like At-Termizhi and Ad-Daraqutani.
d) And every narrator in the chain had to be Adil (Righteous), Truthful and Dabit (of strong memory).
If a sahih hadith fails some of these conditions, it is degraded into the rank of Hassan. Some flaws though would bring the hadith down to the rank of Da’eef.
I would like to interject here a note on the usage of Da’eef hadith. Some people treat Da’eef hadith nowadays as if it is useful. When someone says a hadith they say “Oh, I heard it is Da’eef” as if that somehow makes the hadith void. This is an incorrect approach, if hadith da’eef was useless, then why did all those scholars of hadith maintain it for 1400 hundred years? Why not just take it out? Da’eef has many uses in our life and it is well established that you can follow weak hadith in Fadha’il (moral encouragement/spirituality). There are works by great scholars of hadith on how and when to use Da’eef hadith. In fact, sometimes a Da’eef hadith can be used in Jurisprudence and taken as text. An example of this is the Prophet’s hadith that “there is no bequest for an heir” meaning that you cannot bequest part of your estate to someone who will inherit you naturally. This is a Da’eef hadith yet one that has been used by scholars of inheritance because it has been so widely accepted and practiced.
Terminology of the scholars of hadith:
Just so that can get a picture of the amount of work and dedication these scholars put into their work, let us look at the titles and ranks they hold:
A scholar who is called a “Hujjah” of hadith is one who memorizes at least 300,000 ahadith. A Hafiz is one who memorizes 100,000. A Hakim is one who memorizes all of the known ahadith.
If you find these numbers amazing. Consider this.. Imam Ahmad memorized one thousand thousand ahadith (not a type, that is one million). He said of them he knew 700,000+ that were Sahih. Abu Zar’a Ar-Razi memorized 700,00 ahadith. Muslim memorized 140,000 on Tafseer (explanation of Quran) and 300,000 ahadith in total. Imam Bukhari memorized 100,000 Sahih hadith and 200,000 that were not Sahih.
A final point to think about is that despite all their work, the scholars of hadith are still scholars of hadith. Being a scholar of hadith does not automatically make one a scholar of Fiqh (Islamic Jurisprudence). An obvious example of this is Al-Amash who was one of the greatest scholars of hadith in the time of Imam Abu Hanifah. And when he was asked on a certain matter he said he knew no hadith on this matter. Yet Abu Hanifah gave a fatwah on this matter based on a hadith that he proclaimed that he heard from al-Amash. When Al-Amash inquired from Imam Abu Hanifah, the Imam explained to him how he used one of the ahadith that Al-Amash told him to view this and Al-Amash said “We (the scholars of hadith) are like the Pharmacists and you (the scholars of Fiqh) are like the Doctors.”
Question: Is there a certain science behind the naming of the books of hadith as Sahih Bukhari or Musnad Ahmad and so forth?
Answer: Yes, there is actually very specific terminology for naming books of hadith:
a) Sahih: Means the book only contains Sahih ahadith. Examples of this would be Sahih Al-Bukhari.
b) Sunan: Means the book is ordered in the ordering of the books of fiqh (that is, it begins with Taharah “purity” and then Prayer, fasting, charity…).
c) Al-Jami’: Means the book contains eight specific chapters in its index. Those include Seerah (life of the Prophet SAAW) and Tafseer (explanation of Quran).
d) Musnad: Means the book is indexed by the Sahabah (i.e. one chapter for ahadith narrated by Aysha, then one for ahadith narrated by Omar and so forth).
e) Mustadrak: A continuation of a work by a previous scholar. An example would be a scholar who would try to collect all the sahih hadith on Seerah. And then a later scholar would write a book that would append ahadith he believes the original author omitted or did not know about.
By: Sheikh Abdur-Rahman ibn Yusuf
Ilmul Hadith is the science of the study of hadith. What defines “Hadith” will be mentioned later, but to begin with I would like to emphasize that the science of Hadith is one of many religious sciences. Just looking at the fundamental sciences there is Usul-Al-Quran (fundamentals of Quran), Usul Al-Hadith (fundamentals of Hadith), Lughah (language, including balaghah, Fasahah) and Usul al-Fiqh (the fundamentals of Fiqh).
The science of Hadith is one that is dependent on the science of Quran but also one that is necessary for the proper understanding of Quran.
A point I would like to make now is that there are people out there who question the necessity of hadith, in fact, the Qura’niyoon claim that hadith is irrelevant and that they will only study Quran. This is a ludicrous claim.
Allah says in Quran: “[2:129] Our Lord! Send amongst them a Messenger of their own, who shall rehearse Thy Signs to them and instruct them in Scripture and Wisdom, and sanctify them: for Thou art the Exalted in Might, the Wise.”
They keyword here being that the messenger is to teach them the book AND impart wisdom upon them. Even the Sahabah had problems understand some of the language of Quran.
In sourat Al-Hashr Allah tells us: “[59:7] So take what the Messenger assigns to you, and deny yourselves that which he withholds from you.”
He also says: “[4:65] But no, by thy Lord, they can have no (real) Faith, until they make thee judge in all disputes between them, and find in their souls no resistance against thy decisions, but accept them with the fullest conviction.”
Finally, Allah says: “[4:59] O ye who believe! obey Allah, and obey the Messenger, and those charged with authority among you. If ye differ in anything among yourselves, refer it to Allah and His Messenger, if ye do believe in Allah and the Last Day: that is best, and most suitable for final determination.”
Overall, I believe it is blasphemy on Allah subhanahu wa taala to believe that he sent an irrelevant or faulty messenger. If the messenger was irrelevant and added nothing to the religion, then why didn’t Allah send down the book in one piece? Why pass it to us through a messenger?
Now a look at some of the terminology used in conjunction with this science:
1-Hadith:
a) In a linguistic sense, “hadith” means a communication or a story.
b) From a technical perspective (relative to the science of hadith): It is the collection prophet’s deeds, statements and concessions. In addition to this, any traditions that carry a description of the Prophet (PBUH) and his physical appearance and properties are considered hadith, such as “Ash-Shama’il Al-Muhammadiyah.”
In Quran, the word hadith is used. Allah refers to Quran as being “Ahsan Al-Hadith” (39:23) which means the best of messages or the best of words. He also warns “[68:44] Then leave Me alone with such as reject this Message (hadith): by degrees shall We punish them from directions they perceive not.”
2-Sunnah:
a) Hadith is often referred to as “As-Sunnah.” The word “Sunnah” is used interchangeably with the word “Hadith” especially when we are talking about the sources of Islamic Jurisprudence (First is Quran, second is Hadith or Sunnah).
b) Sunnah also means the Prophet’s way of life.
c) Sunnah is also a Fiqh Rank when discerning the rulings of the different issues. Such deed is sunnah means that it is recommended or emphasized.
The importance of hadith:
The Prophet (saaw) was a walking Quran. He was the manifestation of Quran on earth. And the companions were very aware of this. This is why they accompanied him. This is why they have the title “Companions of the Prophet (saaw).” The term “Companion” is not used loosely. Not everyone who became a believer at the time of the Prophet (saaw) is a companion, only those who got to to meet him (except for one man whom the Prophet saaw referred to him as a companion even though he could not come and meet the prophet saaw).
The Companions of the Prophet (saaw) realized his value and so they put an unbelievable amount of effort to be with him and to record and cherish everything he said and did. Omar (raa) had a deal with another companion that they would alternate, one would go out and work to provide for his family while the other would stay with the prophet and record all that he said and did. At the end of the day they would share what they learned.
Abu Hurairah is another example. Though he became a Muslim fairly late in the Prophet’s years of Prophethood, yet he has the most narrations of all the Prophet’s companions. It is because as soon as he became a Muslim, he became one of Ahlu-Suffah (poor companions who stayed at the mosque of the Prophet saaw) and he dedicated his life to accompanying the Prophet (saaw) and learning from him. So much so that some companions have tested him because of his many narrations and he passed their tests..
This tradition was kept so closely that if the Prophet (saaw) did something in the original tradition, the narrators through out time have did the exact same thing. There is a whole category of hadith called “Al-Musalsalat” in which the narrator would say “and then the prophet (saaw) did this..” and he would the exact same thing the prophet (saaw) did. For example, smile, or shake hands or entwine ones fingers with another’s fingers (tashbeek). This is how precise these people maintained that tradition, that even if the Prophet (saaw) would do a gesture they would be sure to mention it and repeat it.
The need for the science of hadith:
The science of Hadith is a very specific and exact science. The science of “Jarh wa Ta’deel” (examination of the narrators), is one that has very specific and clear laws and fundamentals that we will touch upon.
The ahadith (plural of hadith) of the Prophet (SAAW) went far and wide. The Companions of the Prophet (SAAW) went far away from Madinah. Just consider that the army that conquered Mecca was 10,000 strong and there were only a few thousand companions in Madinah during the time of Omar (RAA). When you consider that each companion probably did not narrate the hadith or tradition to just one person but a group of students, then you can imagine the tree getting wider and wider.. And so the necessity of collecting this tradition becomes apparent.
The Collection of Hadith:
The earliest collections of hadith were done by the Companions themselves. Some Companions kept scrolls of hadith. We know that Abu Bakr (RAA) kept a collection of hadith.
Yet, most of the tradition of hadith was transferred in spoken form. The first collection of hadith was done by Abu Bakr ibn Hazm and was commissioned by Omar ibn Abdul-Aziz. Following that, many famous collections were made, the first and most prominent is the Muwatta’ of Imam Malik, this was followed by many others such as Musnad Imam Ahmed, Sahih Al-Bukhari, Mustadrak Al-Hakim and so forth.
Transmission of Hadith:
There are eight ways in which hadith can be transmitted from one person to another as the scholars of hadith have discerned:
a) Listening: The recipient of the hadith listened to the transmitter of the hadith and memorized it from him/her.
b) Presenting: The recipient of the hadith retold it in the presence of the transmitter and he approved of that narration. This is particularly important in our time. We live in the information age. There is an abundance of information, but there is a lack of Ilm. Because information is being transferred carelessly. It is important to note that those who reported hadith as transmitted from others without their permission were known as the “Thieves of Hadith.”
c) Permission: The transmitter of the hadith has given the recipient permission to narrate ahadith from him.
d) Handing down: A book of hadith was given by the transmitter to the recipient and he was allowed to narrate from it.
e) Written: A written message was sent from the transmitter to the recipient that contained the hadith.
f) Made known (I’lam): To inform about ahadith. This means that the informer informs someone that the he the [informer has the permission to transmit a certain book of hadith on a certain scholar’s authority. Some scholars permit this while others reject it.
g) Bequest: The transmitter stated the hadith in his bequest to the recipient.
h) Found: The recipient came upon a work by the transmitter that contained this hadith.
This was noted down by the scholars of hadith, and how the hadith was transmitted adds value to the authenticity of the hadith. For example, when relating ahadith, often you will see the authors of the books of hadith write “Hadathana” or “Akhbarana” or sometimes they would just write “’an folan ‘an ilan” (word “’an” means this hadith was reported “by” so and so). These are not random words and are not used without consequence. For example, “Hadathana” denotes that the teacher read to the student and the student is reporting that, while “akhbarana” means that the student himself read it to the teacher and was approved of the way he memorized it.
The study of hadith:
Scholars have given the study of hadith a great weight. They argued over how early one can start studying it and how one can perfect it. Some said as early as 10 years, others said 12, 15 or 20. Incidentally, one scholar said a child can start learning hadith as soon as he can tell the difference between a cow and a donkey. J
As an example of how early you can begin, Imam Shafii memorized all of Imam Malik’s Muwata’ when he was only 10.
Authentication of Hadith:
Why Authenticate hadith? Why go through all the different ranks and levels and scrutiny of each narrator?
The main reason was to preserve hadith from being corrupted and altered by ideological and political influence. That is, to protect hadith from fabrication. Fabrication had many reasons, some were political, some were simply personal interest. Still, once the fear of people making up ahadith and attributing them to the prophet became a real one, scholars of religion began to dedicate themselves to preservation of the prophetic traditions.
(Intermission)
Hadith Ranking:
The ranks of hadith were devised by scholars of hadith to evaluate the chain and the body of the hadith and give it a rank that helps weed out fabricated ahadith. It should be noted that even these rankings are not absolute. Some scholars of hadith were more strict than others. The scholars of hadith themselves are ranked as “Mo’tadel” (moderate) such as Al-Zhahabi, “Motashaddid” (strict) such as Ibn Al-Jawzi and Ad-Daraqutani and “Mutasahil” (Lenient) such as Al-Hakim.
When determining the authenticity of a hadith, the scholars examine the body of the hadith and the chain of narrators. The chain is examined for two things, frequency of narration and continuity to the prophet. In addition to this, each narrator in the chain is evaluated for his honesty and strength of memory.
Frequency of narration:
a) Mutawatir: A mutawatir hadith is one that is narrated by a group of people in each level of its chain. An example of “tawatur” is the fact that Antarctica exists. It is something that a large group of people saw (either in real life or satellite photos) and then reported to a greater host of people who then wrote it in books to the rest of us. Mutawatir comes in two types:
1. Literally: Meaning that we have many copies of the hadith narrated by different people but all the exact same words. Those are very few among the collection of prophetic tradition.
2. Contextually: This means that the hadith is narrated by many people in each level of the chain but not in the exact same words. There are many such ahadith and most of them form the fundamental of Islamic beliefs and jurisprudence.
b) Ahaad: This type constitutes the majority of the prophetic traditions. It is the hadith that only has a few concurrent narrators at each level in its chain of narration. This in turn is divided into a few subgroups. It is important to understand that in the categories below, the number listed represent the fewest number of concurrent narrators at any level in the chain. So, for example if a hadith has 6 companion narrators (that is level 1) and then 8 tabieen narrators (level 2) and then 2 level 3 narrators and then 12 level 4 narrators, then the width of this hadith’s chain is “2” which is the width of the chain at level 3 because that is the narrowest that the chain got to. So, this hadith would be Aziz (chain width of 2) even though it is narrated by 6 Companions and ultimately 10 people. Here are the types of Ahaad hadith:
1. Mashhoor (famous): It does not mean famous among people, but frequently seen. This is the hadith that has a minimum chain width of three.
2. Aziz (precious/rare): It is the hadith that has a minimum chain width of two.
3. Gharib (stranger): It is the hadith that has a minimal chain width of one.
4. al-Fard (single): This is of two types: (fard mutlaq): where this particular hadith was transmitted by that particular person only. Or (fard nisbi) this has different meanings (1) none of the trustworthy narrators transmitted this hadith except this person, or (we can say) others narrated it as well but they were not trustworthy. (2) none of the scholars from any other region transmitted it except scholars from one region.
Continuity of Narration:
a) Marfoo’: Connected to the Prophet (SAAW). Means the Companion narrator specifically stated that the Prophet (SAAW) said this.
b) Hokm Al-Marfoo’: Connected by reasoning. When the Companion did not mention it is a saying of the Prophet (SAAW) yet it is a matter that could have only come from the Prophet (PBUH).
c) Musnad/Mutassil: Fully connected, this means there are no missing gaps in the chain, everyone in the chain heard it from the person directly before him in the chain.
d) Mawqoof (stopped): the hadith is the saying of the Companion.
e) Maqtoo’ (cut): the hadith is the saying or teaching of a tabi’ee (generation after the Companions).
f) Mursal: The Tabi’ee narrates that the Prophet (SAAW) said without mentioning the Companion who told him this.
g) Mu’alaq (hanging): There is a discontinuity in the chain at the beginning.
h) Munqati: There is a discontinuity in the chain in the middle.
i) Mo’dal: There is a gap of two narrators in the chain.
j) Mo’an’an: Narrated through the use of “’an” as explained before.
k) Musalsal: Narrated including a gesture or act by the Prophet (SAAW) that is included in the tradition.
Ranks of Hadith:
Now we examine the different rankings of hadith which as we said is a function of examining the hadith’s chain as well as its body.
a) Maqbool (accepted): This means the hadith is accepted as proof in Islamic Jurisprudence. So that a scholar of Islamic Law can hold this hadith to his peers as proof of his point of view. This is divided into:
1. Sahih (correct/proper form): This is the highest rank of authenticity and it has two sub ranks:
i. Intrinsic Sahih: Sahih because its chain and body have passed all the necessary bars.
ii. Sahih through other means: This means the hadith has slight flaws in its chain that should rank it as Hassan (see below) but because of other ahadith that may resonate the meaning the hadith is elevated to the ranks of Sahih.
2. Hassan (good/well): Like wise it can also be divided into intrinsic Hassan and Hassan through other means which may be a weak hadith originally.
b) Mardood (rejected): This denotes the ahadith that have serious flaws in their chain or body that prevent them from being a proof in Jurisprudence and law. They are divided into two types:
1. Da’eef (weak): This is ahadith that has flaws in its chain that cannot be reconciled. This does not necessarily mean the hadith is not true or that it is fabricated. It basically means that this hadith through this chain cannot be taken reliably to be the words of the Prophet (SAAW).
2. Mawdoo’ (fabricated): This is a hadith that has an obvious taint of fabrication into its chain or body.
Here is a list of the criteria for qualifying a hadith as Sahih:
a) No contradictions with Quran or other well established Sahih hadith.
b) Continuity of the chain of narrators.
c) No Ellah (defects). And there has been many works on the “Defects of hadith” by prominent scholars like At-Termizhi and Ad-Daraqutani.
d) And every narrator in the chain had to be Adil (Righteous), Truthful and Dabit (of strong memory).
If a sahih hadith fails some of these conditions, it is degraded into the rank of Hassan. Some flaws though would bring the hadith down to the rank of Da’eef.
I would like to interject here a note on the usage of Da’eef hadith. Some people treat Da’eef hadith nowadays as if it is useful. When someone says a hadith they say “Oh, I heard it is Da’eef” as if that somehow makes the hadith void. This is an incorrect approach, if hadith da’eef was useless, then why did all those scholars of hadith maintain it for 1400 hundred years? Why not just take it out? Da’eef has many uses in our life and it is well established that you can follow weak hadith in Fadha’il (moral encouragement/spirituality). There are works by great scholars of hadith on how and when to use Da’eef hadith. In fact, sometimes a Da’eef hadith can be used in Jurisprudence and taken as text. An example of this is the Prophet’s hadith that “there is no bequest for an heir” meaning that you cannot bequest part of your estate to someone who will inherit you naturally. This is a Da’eef hadith yet one that has been used by scholars of inheritance because it has been so widely accepted and practiced.
Terminology of the scholars of hadith:
Just so that can get a picture of the amount of work and dedication these scholars put into their work, let us look at the titles and ranks they hold:
A scholar who is called a “Hujjah” of hadith is one who memorizes at least 300,000 ahadith. A Hafiz is one who memorizes 100,000. A Hakim is one who memorizes all of the known ahadith.
If you find these numbers amazing. Consider this.. Imam Ahmad memorized one thousand thousand ahadith (not a type, that is one million). He said of them he knew 700,000+ that were Sahih. Abu Zar’a Ar-Razi memorized 700,00 ahadith. Muslim memorized 140,000 on Tafseer (explanation of Quran) and 300,000 ahadith in total. Imam Bukhari memorized 100,000 Sahih hadith and 200,000 that were not Sahih.
A final point to think about is that despite all their work, the scholars of hadith are still scholars of hadith. Being a scholar of hadith does not automatically make one a scholar of Fiqh (Islamic Jurisprudence). An obvious example of this is Al-Amash who was one of the greatest scholars of hadith in the time of Imam Abu Hanifah. And when he was asked on a certain matter he said he knew no hadith on this matter. Yet Abu Hanifah gave a fatwah on this matter based on a hadith that he proclaimed that he heard from al-Amash. When Al-Amash inquired from Imam Abu Hanifah, the Imam explained to him how he used one of the ahadith that Al-Amash told him to view this and Al-Amash said “We (the scholars of hadith) are like the Pharmacists and you (the scholars of Fiqh) are like the Doctors.”
Question: Is there a certain science behind the naming of the books of hadith as Sahih Bukhari or Musnad Ahmad and so forth?
Answer: Yes, there is actually very specific terminology for naming books of hadith:
a) Sahih: Means the book only contains Sahih ahadith. Examples of this would be Sahih Al-Bukhari.
b) Sunan: Means the book is ordered in the ordering of the books of fiqh (that is, it begins with Taharah “purity” and then Prayer, fasting, charity…).
c) Al-Jami’: Means the book contains eight specific chapters in its index. Those include Seerah (life of the Prophet SAAW) and Tafseer (explanation of Quran).
d) Musnad: Means the book is indexed by the Sahabah (i.e. one chapter for ahadith narrated by Aysha, then one for ahadith narrated by Omar and so forth).
e) Mustadrak: A continuation of a work by a previous scholar. An example would be a scholar who would try to collect all the sahih hadith on Seerah. And then a later scholar would write a book that would append ahadith he believes the original author omitted or did not know about.
By: Sheikh Abdur-Rahman ibn Yusuf
Saturday, October 15, 2005
Fa kaifa Kaana Nakeer…Phir dekh lo meri pakkar kaisee sakht thi
8 October,2005 ko 8.52 am per Pakistan mai zalzalay k shadeed jhatkay mehsoos kiay gaye jin ki shiddat Richter scale per 7.6 record ki gayee is k baad Pe der pe zalzalay k shadeed jhatkon ne mulk k tool-o-arz ko hila ker rakh diya…..jani aur mali nuqsaan is per mustazad hai-
Kia hum ne socha k ye sab kia hai?Ye zalzala aazmaish tha tanbeeh ya azab-e-elahi?
Ye baat sakht to hai magar na qabil-e-feham nahi.Is liay k iski khabar to mukhbar-e-saadiq Hazrat Mohammad S.A.W humein pehle hi de chuke hain.
“Jab ghanimat ko Zaati Daulat banaya janay lagay.Amanat ko Mal-e-ghanimat aur zakat ko tawan gerdana jaey.Ilm hasil kia janay lagay doosri(dunyawi) aghraz k liay. Aur log apni bewi ki ferman berdari kerein aur apni maan ki nafermani kernay lagaein.Baap ko door kerein aur doston ko qareeb kerein.Masjidon mai awazein buland hon aur qabeelay ki serdari un ka fasiq tareen shakhs keray aur qaum ka leader wo ho jo un mai sab se arzal ho.Aur jab kisi shakhs ki izzat us k sher k khof se ki jaey,peshawer ganay walian aur bajay aam hon,sharabein pee jaen aur ummat k baad walay uske aglon per lanat kerein to us waqt intezar kero----surkh andhiyoun ka , zalzalon ka aur zameen mai dhansaye janay ka aur sooratein maskh kiay janay ka aur nishanion ka jo pe der pe is terah ayein gi jis terah aik haar ho,kaat diya gaya ho us ka dhaga jis se us k danay pe der pe girnay lagein”
(Tirmizi)
Danay per danay gir rahey hain.Tsunami, Katrina, Rita aur ab ye shadeed zalzala.Iske mabain dunniya bhar mai choti bari afaat.
Wo jinhein dunniya bhar mai Islam aur Iman ki roshni phailanay per mamoor kia gaya tha khud arzal aur asfal ho gaye.Maqsid-e-zindagi (amr bil maroof wa nahi anil munkir) se moon mor ker hadith mai mazkoor derj-e-bala tamam amoor mai taaq ho gaye .Na sirf hum khair-o-sher ki tameez bhula baithay balke hum shur k medan mai saray lunger langot kas ker muqabala baazi per utar aye.Khawa wo nachnay ganay ya thiraknay k muqabalay hon.Dress shows hon ya Hazrat Fatima R.A aur Hazrat Aisha R.A ki waris khail kay medanon mai saari hadein phalang janay k muqabalay jeet rahi hon.Saray mulk mai cable,videos aur net uryani aur fahashi aam kernay mai din raat aik kiay de rahey hon.Jihad fasad qarar paey.Kufr k shana bashana humrai pak ser zameen apnay hi musalmaan bhayoun k shikar mai mehav ho.Musalmaan aurtein ,bachay humaray hi hathon der badar hon.Kufr k saath Front line state, Allah k ghazab mai bhi front line mai hi pakri jaey gi.
Be gunah muslamanon ka khoon, in per qaid mai toray janay walay be panah mazalim…Muzloom ki bad-dua bila rok tok rub tak pohanchti hai.Yateem bachon,bewa aurton,lawaris musalmaan betion (jinhein is haal mai hum ne pohanchaya hai)ki aah per qaher na tootay to aur kia ho ga.Musalmaan bhayoun ka shikar kertay kertay hum khud Allah k ghazab ka shikar ho gaye.Wajah Nabi S.a.w. hadees-e-qudsi mai bayan ferma gaye. “ Jis ne meray dost se dushmani ki.Mai ne us k khilaf ailan-e-jang kia.”
Allah k ghazab se zameen tharra uthi.Pahar laraz uthay.Today gir paray .Zameen shuq ho gayee.Chashm-e-zadan mai luxury five star tower zameen bos ho gaya.Bastion ki bastian fana k ghat uter gayeen.
“Kia tum is se be khof ho k wo jo aasman mai hai tumhein zameen mai dhansa dey aur yaka yuk ye zameen jhakolay khanay lagay ?Kia tum is se be khof ho k wo jo aasman mai hai tum per pathrao kernay wali hawa bhaij dey .Phir tumhein maloom ho jaey ga k meri tanbeeh kaisee hoti hai.
(Sorah-e-Al-Mulk:16,17)
Hum moon dekhtay reh gaye…………
Qallal insaana ma laha.."insaan kahey ga k issay(zameen) kia ho gaya hai?"
Ab madad k liay kis ko pukarein.America ko?UN ko?dehshat gerdi k khilaf itehadi doston ko? Ya Allah ko?
“Agar Allah tumhein kisi qisam ka nuqsaan pohanchaye to us k siwa koi nahi jo tumhein is nuqsaan se bacha sakay.”
(Sorah-e-Al Inaam :17)
Is larazti zameen ko kaun thamay ga?Sajdon k siwa is larazti zameen ka koi madawa nahi.Is aik sajday mai in hazar sajdon se nijat muzmir hai jo detay detay hum Allah k ghazab ka luqma ban gaye.
America per Katrina aur Rita ka qaher toota aur hum per zalzalay ka kora aa bersa.
Aik thelay k chattay buttay banein gay to nataij bhi yuksaan beraamad hon gay.
Musalmanon k khoon se rangay hathon se dosti .In k rang mai humara rangay jana.
Jab k Allah ne humein apnay rang mai rangnay k liay Quran nazil fermaya tha
“Allah ka rang Aur Allah k rang se behter kaunsa rang ho ga?”
(Al-Baqara)
Allah ne goya rang kaat daal ker humaray jhootay aur ghalat rang dho dalnay aur chura denay chahay hain.
Laut ayee apnay asal rang ki teraf ….. aur Allah se raju kejye
“ Aay mominon tum sab mil ker Allah se tauba kero.Tawaqa hai k falah pao gay”
(Al-Noor :31)
Allah yaqeen dihani kerwata hai
“Aay meray bando jo apni janon per zulm ker baithay ho Allah ki rehmat se mayoos na ho jana. Allah tumharay saray k saray gunah maaf ker dey ga”
(Al-zumr)
Ye mahina hai rehmat,maghfirat aur nar-e-jahannum se nijat ka.Jis terah maan naraz ho ker aulad ko thappar bhi marti hai to is se us ki terbiat hi matloob hoti hai.Isi terah Allah humein hadayat per lautana chahta hai.Aayee laut chalein apnay rub ki raza aur tauba-tu-nasooh ki teraf…….Sachi khalis haqeeqi tauba ki teraf. Sirf nok-e- zaban se ashtaghfar nahi.Amal se saboot panay wali tauba……………Hum Allah ko raazi ker lein gay.Inshallah.is liay k uska wada hai:
“ Agar tum un baray baray gunahon se perhaiz kertay raho Jin se tumhein mana kia ja raha hai to hum tumhari choti choti burayoun ko mita dein gay aur tumhein izzat ki jagah dakhil kerein gay”
(An-nisa:31)
Humrai khata ye hai k hum ne gunahon ki pehchan ganwa di.Baray baray gunahon k azdahay humari janon ko liptay huwe hain aur humein un ka ehsaas,idraak hi nahi.Wo tamam hukam jo Allah ne Quran mai diye unhein torna gunah-e-kabeera hai.
Allah ko raazi kernay ,sachi tauba kernay k liay humein sab se pehley Faraiz per istiqamat ikhtiar kernay ka Allah se wada kerna ho ga .Faraiz chor ker nawafil se Rab ko raazi nahi kia ja sakta..Lehaza hum aur humaray bachay kia kerein?
Namaz:Paanch waqt ki namaz ki pabandi.her jagah her haal mai.Merd ki namaz ka maqam masjid hai.
Roza:Beghair shar’aee uzr k roza chornay ka tassawur na ho.Roza faqay ki soorat na ho.Tamam aa’za ko Allah ki nafermani se bachanay aur fermanberdaari ki adat,terbiat k liay ho.
Zakat:Allah k ata kerda maal mai se hisab ker k poori poori salana zakat ki adayegi.Jis Terah gin gin ker ,hisab ker k sameta jata hai.Kam az kam Allah ki raah mai hisab ker k ye ferz ada kernay ka tehayya kia jaey.
Hajj:Istita’at rakhnay k bawajoob ghair sharayee uzr(betion k jahez/plots mai dafan paisa) k tehat ferz ko moakhar kerna Allah k ghazab ko pukarna hai.
Perda:Is ziman mai ye ghalat fehmi k ye ikhtiari fael hai .Ye ki bareek dupatta ser per saja ker perda ho jata hai kuliyatan ghalat hai.Qur’an se wazih ehkaam perhiye.Mukammal aur durust perda kejiye.Ye Allah ki sipah ki zanana werdi hai jo adhoori nahi pehni ja sakti aur na hi utari ja sakti hai.Bhalay America is werdi per aiteraz kerta hai.
Behayaee/Fahashi:Jiski tareef mutayyan kerna bhi aaj kal mumkin nahi raha.Moaashra kisi fael,kisi libas ,kisi chalan, kisi terz-e-amal ko fahashi nahi gerdaanta.
Quran-o-sunnat ko rehnuma bana ker T.V.,Cable,Net,akhbarat aur rasael ko nukail dali jaey.Aurat ,aurat aur bas aurat.Ishtehar mai aurat .billboard per aurat.Chahar janib aurat arzan aur uryaan ker di gayee hai.
Hazrat Fatima,Khadija aur Aisha R.A. k terz-e-amal ka namoona humaray samnay saja denay k baad ye sab Allah k ghazab ko pukarnay ka moajib hai.Aurat ko Haya aur Hijab lautayee.Uska ka taqadus aur waqar bahal kejiye.Wo jinse bazaar (commodity) nahi hai.Aurat khud apnay wajood ko ehtram aur taqadus ki chader mai samait lay to shayed larazti zameen bhi tham jaey.
Rizq-e-Halal:Jiski pabandi k beghair koi ibadat maqbool nahi.Haram rizq kama ker Allah se rishta munqata ho jata hai.
Kuffar se dosti:Kufr se dosti k natay chor ker ,tor ker Ummat se rishta bahal ker liay jaey.Phalastine,Afghanistan,Iraq,Kashmir ka gham humara gham hai.Hum is gham se dastberdaar ho ker in ser zameenon per zulm-o-jabr k pahar tornay walon se mohabbat nahi ker saktay .Dosti ki peengein nahi berha saktay.
Aayee Pakistan ko islam ka Qila banayein.Takay anay walay kal mai is ser zameen se Imam Mehdi k lashker tayyar hon.Dajjal k lashkaron ko nafri faraham kerna humara pesha na banay.
Allah tala hum per apni rehmat wasee keray.Allah ki rehmat ko pukariye,Sachi tauba k saath.Kyun k Gunah se sachi tauba kernay wala aisa hai goya usne gunnah kia hi nahi.
“Tum se pehley bohat si qaumon ki teraf hum ne rasool bhaijay .Aur un qaumon ko masaib aur alaam mai mubtala kia takay wo aajzi k saath humaray saamnay jhuk jaein.Pas jab humari teraf se un per sakhti ayee to kyun na unhon ne aajzi ikhtiar ki?Magar un k dil to aur sakht ho gaye aur shayateen ne un ko itminan dilaya k jo kuch tum ker rahey ho khoob ker rahey ho.”
(Al-Inam:42,43)
Huzoor S.A.W ne fermaya:
“TUM AMAL K LIAY INTEZAAR KERTAY HO---------------------
Us khush haali aur dolat mandi ka jo aadmi ko serkash ker deti hai
Ya intezaar kertay ho us nadari aur mohtaji ka jo sab kuch bhula deti hai
Ya intezaar kertay ho halat bigar denay wali beemari ka
Ya aql-o-hawas kho denay walay burhapay ka
Ya achanak anay wali aur fana ker denay wali maut ka
Ya tum muntazir ho Dajjal k,Aur dajjal badtareen ghaib hai jiska intezaar kia jaey
Ya tum muntazir ho qayamat k ,aur qayamat bara sakht hadisa aur bara kerwa ghoont hai.”
(Tirmizi,Nisayee)
KIA AMAL MOAKHAR KERNAY AUR INTEZAR KI GUNJAISH HAI?
Kia hum ne socha k ye sab kia hai?Ye zalzala aazmaish tha tanbeeh ya azab-e-elahi?
Ye baat sakht to hai magar na qabil-e-feham nahi.Is liay k iski khabar to mukhbar-e-saadiq Hazrat Mohammad S.A.W humein pehle hi de chuke hain.
“Jab ghanimat ko Zaati Daulat banaya janay lagay.Amanat ko Mal-e-ghanimat aur zakat ko tawan gerdana jaey.Ilm hasil kia janay lagay doosri(dunyawi) aghraz k liay. Aur log apni bewi ki ferman berdari kerein aur apni maan ki nafermani kernay lagaein.Baap ko door kerein aur doston ko qareeb kerein.Masjidon mai awazein buland hon aur qabeelay ki serdari un ka fasiq tareen shakhs keray aur qaum ka leader wo ho jo un mai sab se arzal ho.Aur jab kisi shakhs ki izzat us k sher k khof se ki jaey,peshawer ganay walian aur bajay aam hon,sharabein pee jaen aur ummat k baad walay uske aglon per lanat kerein to us waqt intezar kero----surkh andhiyoun ka , zalzalon ka aur zameen mai dhansaye janay ka aur sooratein maskh kiay janay ka aur nishanion ka jo pe der pe is terah ayein gi jis terah aik haar ho,kaat diya gaya ho us ka dhaga jis se us k danay pe der pe girnay lagein”
(Tirmizi)
Danay per danay gir rahey hain.Tsunami, Katrina, Rita aur ab ye shadeed zalzala.Iske mabain dunniya bhar mai choti bari afaat.
Wo jinhein dunniya bhar mai Islam aur Iman ki roshni phailanay per mamoor kia gaya tha khud arzal aur asfal ho gaye.Maqsid-e-zindagi (amr bil maroof wa nahi anil munkir) se moon mor ker hadith mai mazkoor derj-e-bala tamam amoor mai taaq ho gaye .Na sirf hum khair-o-sher ki tameez bhula baithay balke hum shur k medan mai saray lunger langot kas ker muqabala baazi per utar aye.Khawa wo nachnay ganay ya thiraknay k muqabalay hon.Dress shows hon ya Hazrat Fatima R.A aur Hazrat Aisha R.A ki waris khail kay medanon mai saari hadein phalang janay k muqabalay jeet rahi hon.Saray mulk mai cable,videos aur net uryani aur fahashi aam kernay mai din raat aik kiay de rahey hon.Jihad fasad qarar paey.Kufr k shana bashana humrai pak ser zameen apnay hi musalmaan bhayoun k shikar mai mehav ho.Musalmaan aurtein ,bachay humaray hi hathon der badar hon.Kufr k saath Front line state, Allah k ghazab mai bhi front line mai hi pakri jaey gi.
Be gunah muslamanon ka khoon, in per qaid mai toray janay walay be panah mazalim…Muzloom ki bad-dua bila rok tok rub tak pohanchti hai.Yateem bachon,bewa aurton,lawaris musalmaan betion (jinhein is haal mai hum ne pohanchaya hai)ki aah per qaher na tootay to aur kia ho ga.Musalmaan bhayoun ka shikar kertay kertay hum khud Allah k ghazab ka shikar ho gaye.Wajah Nabi S.a.w. hadees-e-qudsi mai bayan ferma gaye. “ Jis ne meray dost se dushmani ki.Mai ne us k khilaf ailan-e-jang kia.”
Allah k ghazab se zameen tharra uthi.Pahar laraz uthay.Today gir paray .Zameen shuq ho gayee.Chashm-e-zadan mai luxury five star tower zameen bos ho gaya.Bastion ki bastian fana k ghat uter gayeen.
“Kia tum is se be khof ho k wo jo aasman mai hai tumhein zameen mai dhansa dey aur yaka yuk ye zameen jhakolay khanay lagay ?Kia tum is se be khof ho k wo jo aasman mai hai tum per pathrao kernay wali hawa bhaij dey .Phir tumhein maloom ho jaey ga k meri tanbeeh kaisee hoti hai.
(Sorah-e-Al-Mulk:16,17)
Hum moon dekhtay reh gaye…………
Qallal insaana ma laha.."insaan kahey ga k issay(zameen) kia ho gaya hai?"
Ab madad k liay kis ko pukarein.America ko?UN ko?dehshat gerdi k khilaf itehadi doston ko? Ya Allah ko?
“Agar Allah tumhein kisi qisam ka nuqsaan pohanchaye to us k siwa koi nahi jo tumhein is nuqsaan se bacha sakay.”
(Sorah-e-Al Inaam :17)
Is larazti zameen ko kaun thamay ga?Sajdon k siwa is larazti zameen ka koi madawa nahi.Is aik sajday mai in hazar sajdon se nijat muzmir hai jo detay detay hum Allah k ghazab ka luqma ban gaye.
America per Katrina aur Rita ka qaher toota aur hum per zalzalay ka kora aa bersa.
Aik thelay k chattay buttay banein gay to nataij bhi yuksaan beraamad hon gay.
Musalmanon k khoon se rangay hathon se dosti .In k rang mai humara rangay jana.
Jab k Allah ne humein apnay rang mai rangnay k liay Quran nazil fermaya tha
“Allah ka rang Aur Allah k rang se behter kaunsa rang ho ga?”
(Al-Baqara)
Allah ne goya rang kaat daal ker humaray jhootay aur ghalat rang dho dalnay aur chura denay chahay hain.
Laut ayee apnay asal rang ki teraf ….. aur Allah se raju kejye
“ Aay mominon tum sab mil ker Allah se tauba kero.Tawaqa hai k falah pao gay”
(Al-Noor :31)
Allah yaqeen dihani kerwata hai
“Aay meray bando jo apni janon per zulm ker baithay ho Allah ki rehmat se mayoos na ho jana. Allah tumharay saray k saray gunah maaf ker dey ga”
(Al-zumr)
Ye mahina hai rehmat,maghfirat aur nar-e-jahannum se nijat ka.Jis terah maan naraz ho ker aulad ko thappar bhi marti hai to is se us ki terbiat hi matloob hoti hai.Isi terah Allah humein hadayat per lautana chahta hai.Aayee laut chalein apnay rub ki raza aur tauba-tu-nasooh ki teraf…….Sachi khalis haqeeqi tauba ki teraf. Sirf nok-e- zaban se ashtaghfar nahi.Amal se saboot panay wali tauba……………Hum Allah ko raazi ker lein gay.Inshallah.is liay k uska wada hai:
“ Agar tum un baray baray gunahon se perhaiz kertay raho Jin se tumhein mana kia ja raha hai to hum tumhari choti choti burayoun ko mita dein gay aur tumhein izzat ki jagah dakhil kerein gay”
(An-nisa:31)
Humrai khata ye hai k hum ne gunahon ki pehchan ganwa di.Baray baray gunahon k azdahay humari janon ko liptay huwe hain aur humein un ka ehsaas,idraak hi nahi.Wo tamam hukam jo Allah ne Quran mai diye unhein torna gunah-e-kabeera hai.
Allah ko raazi kernay ,sachi tauba kernay k liay humein sab se pehley Faraiz per istiqamat ikhtiar kernay ka Allah se wada kerna ho ga .Faraiz chor ker nawafil se Rab ko raazi nahi kia ja sakta..Lehaza hum aur humaray bachay kia kerein?
Namaz:Paanch waqt ki namaz ki pabandi.her jagah her haal mai.Merd ki namaz ka maqam masjid hai.
Roza:Beghair shar’aee uzr k roza chornay ka tassawur na ho.Roza faqay ki soorat na ho.Tamam aa’za ko Allah ki nafermani se bachanay aur fermanberdaari ki adat,terbiat k liay ho.
Zakat:Allah k ata kerda maal mai se hisab ker k poori poori salana zakat ki adayegi.Jis Terah gin gin ker ,hisab ker k sameta jata hai.Kam az kam Allah ki raah mai hisab ker k ye ferz ada kernay ka tehayya kia jaey.
Hajj:Istita’at rakhnay k bawajoob ghair sharayee uzr(betion k jahez/plots mai dafan paisa) k tehat ferz ko moakhar kerna Allah k ghazab ko pukarna hai.
Perda:Is ziman mai ye ghalat fehmi k ye ikhtiari fael hai .Ye ki bareek dupatta ser per saja ker perda ho jata hai kuliyatan ghalat hai.Qur’an se wazih ehkaam perhiye.Mukammal aur durust perda kejiye.Ye Allah ki sipah ki zanana werdi hai jo adhoori nahi pehni ja sakti aur na hi utari ja sakti hai.Bhalay America is werdi per aiteraz kerta hai.
Behayaee/Fahashi:Jiski tareef mutayyan kerna bhi aaj kal mumkin nahi raha.Moaashra kisi fael,kisi libas ,kisi chalan, kisi terz-e-amal ko fahashi nahi gerdaanta.
Quran-o-sunnat ko rehnuma bana ker T.V.,Cable,Net,akhbarat aur rasael ko nukail dali jaey.Aurat ,aurat aur bas aurat.Ishtehar mai aurat .billboard per aurat.Chahar janib aurat arzan aur uryaan ker di gayee hai.
Hazrat Fatima,Khadija aur Aisha R.A. k terz-e-amal ka namoona humaray samnay saja denay k baad ye sab Allah k ghazab ko pukarnay ka moajib hai.Aurat ko Haya aur Hijab lautayee.Uska ka taqadus aur waqar bahal kejiye.Wo jinse bazaar (commodity) nahi hai.Aurat khud apnay wajood ko ehtram aur taqadus ki chader mai samait lay to shayed larazti zameen bhi tham jaey.
Rizq-e-Halal:Jiski pabandi k beghair koi ibadat maqbool nahi.Haram rizq kama ker Allah se rishta munqata ho jata hai.
Kuffar se dosti:Kufr se dosti k natay chor ker ,tor ker Ummat se rishta bahal ker liay jaey.Phalastine,Afghanistan,Iraq,Kashmir ka gham humara gham hai.Hum is gham se dastberdaar ho ker in ser zameenon per zulm-o-jabr k pahar tornay walon se mohabbat nahi ker saktay .Dosti ki peengein nahi berha saktay.
Aayee Pakistan ko islam ka Qila banayein.Takay anay walay kal mai is ser zameen se Imam Mehdi k lashker tayyar hon.Dajjal k lashkaron ko nafri faraham kerna humara pesha na banay.
Allah tala hum per apni rehmat wasee keray.Allah ki rehmat ko pukariye,Sachi tauba k saath.Kyun k Gunah se sachi tauba kernay wala aisa hai goya usne gunnah kia hi nahi.
“Tum se pehley bohat si qaumon ki teraf hum ne rasool bhaijay .Aur un qaumon ko masaib aur alaam mai mubtala kia takay wo aajzi k saath humaray saamnay jhuk jaein.Pas jab humari teraf se un per sakhti ayee to kyun na unhon ne aajzi ikhtiar ki?Magar un k dil to aur sakht ho gaye aur shayateen ne un ko itminan dilaya k jo kuch tum ker rahey ho khoob ker rahey ho.”
(Al-Inam:42,43)
Huzoor S.A.W ne fermaya:
“TUM AMAL K LIAY INTEZAAR KERTAY HO---------------------
Us khush haali aur dolat mandi ka jo aadmi ko serkash ker deti hai
Ya intezaar kertay ho us nadari aur mohtaji ka jo sab kuch bhula deti hai
Ya intezaar kertay ho halat bigar denay wali beemari ka
Ya aql-o-hawas kho denay walay burhapay ka
Ya achanak anay wali aur fana ker denay wali maut ka
Ya tum muntazir ho Dajjal k,Aur dajjal badtareen ghaib hai jiska intezaar kia jaey
Ya tum muntazir ho qayamat k ,aur qayamat bara sakht hadisa aur bara kerwa ghoont hai.”
(Tirmizi,Nisayee)
KIA AMAL MOAKHAR KERNAY AUR INTEZAR KI GUNJAISH HAI?
Wednesday, October 05, 2005
Belief
Volume 1, Book 2, Number 15:
Narrated Anas:
The Prophet said, "Whoever possesses the following three qualities will have the sweetness (delight) of faith:
1. The one to whom Allah and His Apostle becomes dearer than anything else.
2. Who loves a person and he loves him only for Allah's sake.
3. Who hates to revert to Atheism (disbelief) as he hates to be thrown into the fire."
(Sahi Al- bukhari)
Narrated Anas:
The Prophet said, "Whoever possesses the following three qualities will have the sweetness (delight) of faith:
1. The one to whom Allah and His Apostle becomes dearer than anything else.
2. Who loves a person and he loves him only for Allah's sake.
3. Who hates to revert to Atheism (disbelief) as he hates to be thrown into the fire."
(Sahi Al- bukhari)
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