2- Science of Hadith - Text/Chain of Hadith and Motawater Reports - Sayed Mohammad Baqer Qazwini

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Transcript

[0:04]audhu billahi min ash-shaytani r-rajim smell r-rahmani r-rahim al-hamdu lillahi rabbil alameen

[0:14]wa sallahu allah sayidina muhammadin wa ala nabina bahian lama salli ala

[0:22]muhammad wa ala muhammad my respected brothers and sisters assalamu alaikum warahmatullahi

[0:32]wabarakatuh if you open the text to page 19 so we examine

[0:41]the introduction that a shahida thani writes when it comes to the

[0:47]science of hadith you will find that this text book which is

[0:57]called introduction to hadith is a book that has two parts in

[1:02]the first part we read the ayah tell hadith the riot al-hadith

[1:07]is a very short introduction authored by a Shaheed asani the second

[1:15]martyr he was one of the great scholars of the past about

[1:25]three centuries ago and he was from jebel Amman a Lebanese scholar

[1:30]who was killed in the way of allah subhana wa ta'ala he

[1:33]was martyred and hence we call him a Shaheed itani so he's

[1:41]authored a short introduction on the science of hadith we will be

[1:46]discussing the ayatul hadith by a shahida Thani and then we will

[1:53]discuss the bigger part of the book the important part of the

[1:56]book which is authored by Abdul Hadi and follow me therefore you

[2:05]see that this book comprises two parts so if you start with

[2:09]page 19 the introduction we will examine the book of a Shaheed

[2:16]a Thani which is called riot al-hadith does everyone have a textbook

[2:22]if you don't have a textbook we have some here you may

[2:31]please pick them up in the introduction a Shaheed asani begins by

[2:38]explaining to us what is the meaning of hadith and what is

[2:48]the meaning of cover the meaning of hadith and the meaning of

[2:56]Kaabah the word hadith in Arabic what does it mean it's translated

[3:03]as narration as tradition speech news and what's had the word hadith

[3:12]what does it linguistically mean originally in the Arabic language what does

[3:17]it mean if you say this house is hadith what does that

[3:25]mean you knew right why is it called nu because speech is

[3:28]always new you get new speech and that's why news is called

[3:32]news right because they're giving you something new so hadith linguistically means

[3:39]something that is new now when we speak of hadith in terms

[3:46]of this science in terms of Islamic law in terms of islamic

[3:50]sciences the term hadith refers to three things number one it refers

[4:02]to the words spoken by one of the infallible ''s the prophet

[4:09]sallallahu alayhi wa l bathed peace be upon them any word that

[4:12]is spoken by one of the infallible it's called hadith number two

[4:20]their actions may be the narrator did not narrate something that they

[4:24]said but he told us that the Prophet did so-and-so action this

[4:28]is also considered part of hadith even though he's not narrating to

[4:34]us anything verbal that the Prophet said he's just saying the Prophet

[4:39]prayed this way the Prophet did Hajj in this manner this is

[4:43]also hadith in the science of hadith so the actions of the

[4:51]Prophet and the Imams are also proofs for us if a narrator

[4:53]says I saw the prophet sallallahu alayhi wa da he's praying in

[4:58]this manner this is proof for us this is evidence for us

[5:02]that we can also pray in that manner so that's the second

[5:05]dimension that the hadith refers to the actions of the infallible number

[5:16]three there taqueria clear means tacit approval let's say the imam was

[5:23]in a gathering and something happened in that gathering something was said

[5:29]one of the companions didn't act and the narrator tells us that

[5:34]the imam approved of that action either by a facial gesture let's

[5:39]say or it's something that the imam dead did that shows us

[5:45]approval or the imam said nothing because when you're in the presence

[5:48]of an imam the imam is supposed to guide us so if

[5:53]that act is wrong if that speech is wrong the imam I

[5:57]think it said I'm should correct it so if the imam did

[6:00]not correct it you just went with it that means the amount

[6:06]approves of it right some of the Islamic laws and rulings that

[6:09]we get are from the approval of the imam alayhis-salam therefore we

[6:16]see that the word hadith refers to these three dimensions the verbal

[6:21]spoken words of the infallible their actions and their tacit approval now

[6:27]their spoken word is called bone and Arabic iguana and muscle their

[6:36]action is called Amman and muscle and the tacit approval is called

[6:42]what taqueria you will hear this in Islam clong a scholar will

[6:47]issue you a fatwa and you will ask what is the basis

[6:51]for this ruling he'll tell you that a career of the masoom

[6:54]and so-and-so incident we are able to understand the tacit approval of

[7:00]the Imam or the prophet and that's proof for us so this

[7:07]is the meaning of the word hadith now we have another word

[7:11]that is called cupboard someone and Arabic means news in the science

[7:18]of hadith hadith and kebab are used interchangeably they pretty much have

[7:23]the same meaning so if we begin on page 19 number one

[7:29]the author says the hadith often referred to as tradition and the

[7:35]Kaaba often referred to as report Saba is a report Akbar means

[7:43]reports he says the words hadith and Jabbar have the same meaning

[7:51]within the contextual study of hadith now what's the technical meaning of

[7:56]these two terms whose technical meaning is a statement carrying the speech

[8:01]number one action number two or a tacit approval of a muscle

[8:06]an infallible person both hadith um how about referred to the same

[8:10]meaning in the science of hadith if you hear hadith Alabama's sada

[8:17]alehissalaam robbery Masada Alesana they pretty much mean the same thing now

[8:23]there is a slight difference between them the word hadith strictly refers

[8:30]to the statements of a masoom of an infallible whereas the word

[8:34]cover can be used a little bit more loosely so in the

[8:41]following paragraph the author says the word hadith may be used specifically

[8:46]to denote the statement issued by a masoom whereas the word Kaabah

[8:51]may also be used for statements by other people such as the

[8:54]companions of the amount let's say zaraba one of the Companions of

[9:01]the Imam he issued a statement he said something from his own

[9:05]he gave his opinion I would not say hadith zarada if he's

[9:11]giving his own personal opinion I would say what Shabazz Arara chief

[9:17]sovereign Colorado and a cabal any report zarada said this or he

[9:22]said that Soha bar is a little bit broader than hadith hadith

[9:27]has more precipitant er changeably they pretty much have the same meaning

[9:34]so this is under the first heading the meaning of hadith and

[9:41]the meaning of Honda up come on let's get to the second

[9:44]heading in which the author talks about the medicine and the Senate

[9:48]every hadith that we can rely on has met and has Senate

[9:58]now what does the word meta mean does anyone know what the

[10:14]word met means the wording of the hadith so in other words

[10:19]the text or the content of the hadith so the word mat

[10:26]is pretty much just the text text or content the idea being

[10:32]communicated that is something that we call the meant we have something

[10:38]else called Senate what does Senate mean the chain of narrators what

[10:50]is the linguistic meaning of Senate not the science of hadith just

[10:53]in general Arabic what does Senate mean no not authority but you're

[10:59]getting close yes exactly something you can depend on a support right

[11:07]you could say for example that my brother is my senate symbolically

[11:11]what does that mean that means he's my support or you can

[11:15]refer to something physical like a pillar a pillar is a senate

[11:21]for the roof right so linguistically the word senate means support but

[11:27]in the science of hadith we're talking about the support the supported

[11:35]link for the hadith which we call the what the chain of

[11:42]the hadith the chain of narrators what is my senate to the

[11:45]imam how do I support this hadith who did I get it

[11:50]from from so-and-so from so-and-so until you end up with the Imam

[11:53]Ali Sunnah so the Senate means the supported chain chain of transmitters

[12:00]chain of narrators so that supported chain means the Senate every hadith

[12:10]will have a met a text the content and it will also

[12:12]have any one a senate for it to be a valid hadith

[12:16]so you can look at the chain of narrators to see who

[12:19]narrated it so you see that in the book the author says

[12:25]the text the Metin is the main wording of the tradition indicating

[12:31]its content what's being communicated the chain which is the senate as

[12:38]the path of the tradition what's your path to the imam what's

[12:45]your link the chain of reporters who transmit the tradition now there

[12:50]is something additional that you will find and here in the science

[12:54]of hadith it's called it's not Senate and Assad are pretty much

[13:05]this they have the same meaning there's just a slight difference in

[13:10]their meaning when you are looking at the path itself just the

[13:14]chain Sarada has narrated this and then after him his student narrated

[13:19]it then so on so then so and so until for example

[13:24]i Collini when you look at the path itself it's called senate

[13:29]however when you look at the senate in relation to the person

[13:36]which the senate is attributed to who's the imam ali is said

[13:42]on you would simply just call it it's not so it's the

[13:48]same meaning really but it's not just adds another dimension or factor

[13:53]and that is the person whom you're supporting the chain to whom

[13:59]you're linking the hadeeth to so if you consider the source of

[14:04]the hadith who let's say is the holy prophet sallallahu alayhi wa

[14:07]or let's say it's an imam as-sadiq alayhi salam then you would

[14:10]say it's not I would ask you what is your is not

[14:15]meaning which Imam are you narrating this from for instance the word

[14:19]Senate just looks at the chain without examining where does it end

[14:26]but really and the science of hadith these also are used interchangeably

[14:32]so whenever you look at the word Senate the word it's not

[14:35]they mean pretty much the same thing it's just a very subtle

[14:39]difference on how you look at look at it to give you

[14:44]another example scholars use this example when we say for example a

[14:48]verb in Arabic like a telephone sometimes you look at the word

[14:59]a telephone or Lulu and you only examine the act itself without

[15:04]considering an actor a subject the act the act of willow itself

[15:09]I don't have any actor in my mind any subject in my

[15:12]mind I am just focusing on this act of woohoo sometimes you

[15:19]will consider also the subject such as if you visualize someone who's

[15:24]doing although it's pretty much the same thing but you're just looking

[15:28]at it from a different angle so when you say it's not

[15:34]you are actually considering the link to a person to a Matsu

[15:39]you're also considering that dimension whereas when you just say Senate just

[15:46]the link itself without taking into consideration where does it end who

[15:51]are you supporting the chain to it's a very subtle difference but

[15:55]it really does not make that much of a difference so for

[15:58]now Senate and it's not mean the same thing we're just talking

[16:01]about a chain of narrators so the author that's what he explains

[16:07]in the following paragraph you know that there is a very subtle

[16:14]difference between the chain in terms of the Senate and they snap

[16:16]that's why if you look at the wording this is how it's

[16:21]been translated the change Senate is the path of the tradition whereas

[16:27]the supported chain this knot is a chain of transmission that can

[16:32]be traced all the way back to the prophet or the Imam

[16:38]or anyone else so now we're considering where does the chain end

[16:42]down what is the source of this chain so that's just a

[16:44]subtle difference really but in reality they mean the same thing Senate

[16:48]and it's not are pretty much the same thing let's go to

[16:55]the next heading which is the categories of the report whenever you

[17:01]examine a hadith a report it falls under two categories one way

[17:11]of classifying a hadith or categorizing a hadith as by saying that

[17:18]this hadith is Matata or this had if escobar warred will explain

[17:26]what this means the report this is on page 20 now the

[17:29]report as an entity itself may be either true or false any

[17:35]report could be true or false right regardless of the honesty or

[17:43]dishonesty of the person who utters it someone who is honest a

[17:47]narrator who is honest can give you a false report right let's

[17:55]say they made a mistake or sometimes in that specific instance they

[18:00]chose to fabricate a hadith so any report that's given to you

[18:04]regardless of who said it it could be either true or false

[18:07]any report the truth or false nosov a report can be identified

[18:15]by means of external factors how do you come to know that

[18:19]a hadith is true it's not false that's where we get this

[18:27]classification Matata or not motto answer so the author tells us there

[18:30]are several ways for us to come to know whether I hadith

[18:34]is true or not number one the truth in the report is

[18:39]decisively and automatically known whenever you see a hadith that falls under

[18:48]this category you automatically and decisively know this is a correct hadith

[18:52]can you give us an example of such hadith where you don't

[18:58]really need to do a lot of logic and you go and

[18:59]research to confirm you automatically can tell that the hadith is true

[19:07]how so such as the motoi to report hadith if that is

[19:11]mota later we will examine what the meaning of Matata is a

[19:19]successive report something that is so well known that everyone just knows

[19:24]it for example just to give you a small example Antartica exists

[19:30]right have you been to Antarctica anybody of you know how do

[19:36]you know it exists maybe you're being lied to maybe the satellite

[19:40]images are false it's possible right I mean you personally didn't go

[19:47]and see Antarctica so how do you know it exists this is

[19:51]called a muta water report it's so established documented narrated by so

[19:58]many groups of people by scientists by travelers to the point where

[20:04]you don't need to do research to really know that Antarctica exists

[20:07]or not it's just a given it's just like one plus one

[20:12]is two it's that simple that aren't Antarctica does exist that's called

[20:16]a Muto ato report it's so widely known that you know for

[20:23]sure automatically decisively it's true that we have a continent called Antarctica

[20:26]this is just an example a minor example so that's one type

[20:32]of report that we know automatically it's true what else or it

[20:36]is known by virtue of the actual existence of whatever it is

[20:42]narrating such as the existence of mekin you've got to make it

[20:46]you know Mecca exists for instance and therefore you can say that

[20:50]this hadith is true or let's say you are told that so-and-so

[20:53]person is alive and you know that person is alive you saw

[21:01]him five seconds ago or you could still hear his voice so

[21:07]when someone tells you something about Mecca the existence of Mecca or

[21:12]something that you already know by external factors you know that this

[21:16]exists this is called a true hadith that you can decisively and

[21:19]to automatically confirm that it's true now let's look at another type

[21:29]of hadith that is also true the second type the truth of

[21:36]the report is decisively known you know for sure that this hadith

[21:40]is true though not automatically automatically you do not know if this

[21:45]hadith is true or not you I kind of have to do

[21:52]research for you to know if this hadith is true or not

[21:55]but through investigation and acquisition of information such as the word of

[22:01]Allah and the Quran you go to the Holy Quran you do

[22:06]research to see if for example this hadith is correct or not

[22:09]if this hadith is compatible with the Holy Quran then you know

[22:15]okay now this hadith could be a true hadith or it is

[22:17]decisively true you need to do some research for you to know

[22:22]that this hadith is correct or not or other statements of the

[22:25]Prophet and the Imams you take one hadith you compare it to

[22:28]other hadith to see if this hadith is correct or not so

[22:34]require requires an extra step you need to make an effort for

[22:37]you to determine whether the hadith is correct or not such as

[22:43]the tradition that is mota watter in meaning we have two types

[22:51]of motivator let's write this so this becomes clear for us we

[23:02]have a motivator hadith when you hear the word motivator it usually

[23:11]refers to this type of hadith motivator in terms of the words

[23:19]being transmitted to us in Arabic we call that motivator lovely it's

[23:26]a successive hadith when it comes to the verbal words being communicated

[23:32]for example amongst Muslims it's been known that the Prophet sallallahu alayhi

[23:40]wa ali said that after me whoever comes and deliberately makes a

[23:50]lie and it tributes it to me let him reserve his seat

[23:56]in hell Feli a table wa makara human anot this hadith is

[24:02]a motivator hadith it's excessive in the Arabic language these same words

[24:06]failure table among other human and not as narrated by many companions

[24:10]by many scholars with the same exact wording so whenever you have

[24:15]a hadith with the same exact wording narrated in different sources in

[24:22]a number of sources we call that a motivator lovely it's verbally

[24:26]Matata the wording of the hadith is Matata it's agreed upon that

[24:30]everyone who heard that statement or that hadith they narrated it in

[24:38]the same exact wording let's say you go and you attend a

[24:41]speech and the speaker says something he says for example Salah is

[24:46]watchable you as the narrators you come and say the speaker said

[24:52]Salah is rajab everyone agrees on the exact wording that the speaker

[24:55]says this is called motiroti lovely in terms of its wording now

[25:05]you have something that is called muta watch or mono II something

[25:10]that is motto actor in its meaning so we have muta wat

[25:21]or lovely and then we have mono II what is the difference

[25:25]between motiroti are lovely and Mata Nui what title not knowing is

[25:30]that when you examine all these hadiths that speak about a case

[25:36]or an issue they don't agree on the exact details or wording

[25:40]but they all agree on one general idea that is being communicated

[25:46]let me give you a couple of examples for example when you

[25:52]look at the hadith about the battles in Islam and the role

[25:55]of Imam Ali Ali Sena the Hadees can be different they could

[26:00]have different details better Imam Ali bin Abi Talib how many pagans

[26:03]did he kill one hadith could tell you forty one could say

[26:07]fifty one could say forty five there's some discrepancy there right how

[26:12]did the Imam kill them was he riding on a horse was

[26:17]he standing on his feet was he carrying the sword of dhul

[26:23]fiqar was he carrying another type of sword you get hadeeth with

[26:28]slight variations right now if you want to look at each exact

[26:36]detail there are variations there are differences but all of this hadith

[26:43]agree on two issues first of all that amount idea was there

[26:45]in the battle they all agree on that point even though they

[26:47]disagree on some details but they all agree that he was there

[26:51]number two you could deduct from all these hadeeth you can conclude

[26:58]from all these Hadees that Imam Ali Salim was brave we call

[27:03]this a motivator mano e a motivator in meaning now this requires

[27:12]a an extra effort you have to go analyze all these hadith

[27:15]that are speaking about that case see the differences and see the

[27:18]area that they all agree upon you see that this requires an

[27:23]extra step whereas the first type of hadith Antartica exists you don't

[27:28]need to do any research this is just well-known for everyone or

[27:32]you see all the hadith they say the prophet salallahu alayhi wa

[27:36]lillah wa sallam says failure Tabo idaho min and not hundreds of

[27:43]hadith saying this exact wording that's it you really need to do

[27:47]any more research than that it's a given that the Prophet said

[27:51]it whereas when it comes to the motivator mano e the motivator

[27:56]and meaning what does it mean it means that all these hadith

[28:00]they agree on one idea but the details could be different another

[28:07]example that scholars have mentioned is the punishment in the grave and

[28:13]the berserk and the purgatory we've got many hadith you know they

[28:17]may differ in detail one of them is attributed to the Prophet

[28:19]let's say he was passing by a grave and he said this

[28:23]person in the grave because of their sins is being punished an

[28:26]imam sadiq ali salam says you know another thing that if you

[28:29]commit this particular sin you'll get punished in the grave an imam

[28:37]in column on is Salam he talks about another sin and he

[28:40]says if you commit that sin you get this punishment in the

[28:46]grief now each hadith is talking about one angle one issue one

[28:50]type of punishment one type of sin but they all agree that

[28:53]one there is punishment and the grave there is a novel table

[29:00]so it's the metallics are matin are we clear or do you

[29:04]have any questions about it see when it comes to this hadith

[29:10]mine imam sadiq let's say he says the one who disrespects his

[29:13]parents will be punished in the grave this hadith by itself is

[29:17]just one hadith that we have in the books can you automatically

[29:22]say okay ba Masada said it a hundred percent no you can't

[29:27]maybe the narrator fabricated it we have to do research about the

[29:30]hadith to see whether the imam said it or not there is

[29:34]really no one hadith you can point your finger to and say

[29:36]I can swear by Allah that the amount said it we don't

[29:41]know maybe the Imam said it you know if someone who is

[29:43]reliable he comes and he tells you something even though you want

[29:49]to trust this person and you believe in them but can you

[29:51]say a hundred percent that this is true or maybe they made

[29:55]a mistake there is always the possibility of narrators making mistakes right

[29:59]so if you look at that hadith by an imam as-sadiq re

[30:03]salam in which he supposedly says that if you disrespect your parents

[30:08]God will punish you in the grave then another hadith by another

[30:14]Imam says okay if you don't pray then you will be punished

[30:17]in the green each hadith by itself you don't have certainty that

[30:25]the imam said it but from all these 5060 hadith that speak

[30:28]about the punishment of the grave you have you been you have

[30:31]certainty that one there is punishment in the grave that I could

[30:38]confirm there is no doubt about that because I have tens of

[30:41]narrations that speak about this topic of punishment in the grave even

[30:46]though I can't verify that each one of them is correct but

[30:53]it's impossible that all of them are fabrications I'm sure that some

[30:57]of them must be correct I don't know which ones but I

[31:01]can confirm to you that there is punishment in the grave so

[31:04]is this what a lots are manually the Matata motoi tonin meaning

[31:07]is this clear any questions about it any observations about it so

[31:17]this requires an extra step you have to give more effort to

[31:21]verify whether a hadith is authentic or not so he says that

[31:28]such as the tradition that is Mata Watson in meaning and the

[31:32]report that is linked to associated evidence proving its sound origin and

[31:41]Arabic we call this Quran clues external factors the hadith is only

[31:50]one hadith but when you go and do research you come to

[31:56]the conclusion that this is a correct hadith when you look at

[32:00]these circumstances in which the hadith was narrated you compare it to

[32:04]other hadith you compare to the Quran how did the early companions

[32:10]or scholars treat this hadith you look at a number of factors

[32:13]and upon examining these various factors you come to the conclusion that

[32:18]this hadith must be correct this is called a lion jemelle Quran

[32:25]in Arabic so whenever we're looking at a hadith that's how we

[32:33]know that a hadith is true 100% either it's Matata its successively

[32:38]narrated or you take it a step further you compare it with

[32:44]the Quran with the hadith it could be motility and meaning and

[32:46]then you could say this hadith is correct this is just a

[32:53]general idea being presented here now let's examine what a metallic tone

[32:58]hadith is we are using this term motility what does it mean

[33:01]how does a hadith become Matata that's under the heading number for

[33:05]another classification for us to know whether a hadith is true or

[33:12]not one way to determine that is to know if a hadith

[33:14]is mutilator or not a successive hadith mota wat or in english

[33:22]is translated as a successive report what is a successive report a

[33:30]successive report as any hadith which such a high number of people

[33:35]narrated it such that it was impossible for them to conspire and

[33:41]agree to forge the hadith and this gives you your team certainty

[33:50]that the hadith is authentic let's give an example when you look

[33:57]at the event of the deal until today you know after 14

[34:01]centuries and the idea is so sensitive so throughout history there has

[34:08]there have been many efforts to erase the idea from our books

[34:12]and the significance of an ideal yet after 14th centuries today we

[34:16]have 110 paths to the event of the video so we have

[34:25]110 companions who have witnessed that they were present in Mecca deal

[34:33]and the Prophet sallallahu alayhi wa he said men consume Allah Fajada

[34:37]a lien mullah whomever I am his mala I have authority over

[34:44]and he is his Mona a hundred ten now when you examine

[34:48]these 110 they were not related to each other they did not

[34:52]come from the same city they did not even know each other

[34:55]now you're analyzing this event you ask yourself is it possible that

[35:04]these 110 decided to make up this event you ask yourself it's

[35:08]not possible because all these narrators who related who came from different

[35:16]cities different villages their circumstances were different it's not possible for them

[35:20]to just have decided you know what let's make up this hadith

[35:24]you know for sure that hadith is ideal is a correct hadith

[35:27]because of such a high number of people who narrated it now

[35:33]is there a limit to that number when you go to other

[35:37]schools of thought some Sunni schools of thought they will tell you

[35:40]yes any hadith that has five narrators or more that's Matata some

[35:48]say seven or more some say ten or more some say twenty

[35:51]or more what do shia scholars say she our scholars say we're

[35:56]not going to specify a number any number that gives you that

[36:00]you mean that it was impossible for them just to make this

[36:06]up that is what we call Matata you know let's give another

[36:10]example let's say there was an eclipse a natural disaster a Vulcan

[36:21]Vulcan akhir up ssin so many different people you have a hundred

[36:25]people from different villages from different areas they did not meet each

[36:29]other and you know these days it's very easy to conspire because

[36:32]you have you know your cell phone and you could easily spread

[36:36]something but imagine you lived at any time where there was no

[36:39]cell phone these people couldn't really be communicating with each other you

[36:44]had a hundred people from different areas and villages they don't even

[36:47]know each other they did not meet prior to this you know

[36:52]testimony to make this up they come and they witness to you

[36:55]you know what a volcanic eruption happened and there are a hundred

[37:02]people there fifty people now you don't necessarily have to know them

[37:06]whether they're truthful or not but when that big number comes to

[37:08]you what do you do would you believe and what they say

[37:15]or no you would stop what would you do they're not related

[37:18]they didn't really gather with each other to decide to make this

[37:22]up they just randomly came from different villages there was no prior

[37:29]communication and they witnessed this for this event would you accept their

[37:33]testimony you would accept their testimony now is there a particular number

[37:37]we can't put any number I can't say oh if 19 I

[37:42]won't accept but if 20 I'll accept this is just based on

[37:45]you know how you get yapping on the nature of the issue

[37:50]some issues maybe 10 people if they tell you you get the

[37:55]opinion some issues maybe you need 20 people 30 people so this

[38:01]is the meaning of mutata any hadith report that you have such

[38:11]a high number of people narrating it such that you have yaqeen

[38:16]and certainty that it was said that it was that it happened

[38:18]an example that we have is a deal now interestingly see even

[38:28]if they're not reliable how did 50 people decide to make up

[38:36]an event if they did not conspire they didn't meet with each

[38:39]other before yeah I know but let's say see if they have

[38:46]it see if they're all from one tribe that's not Motel item

[38:49]because now you could tell obviously they could sit together and conspire

[38:52]that's why I said from different areas so that you know that

[38:58]they didn't sit and conspire there is no interest just random people

[39:02]exactly random people who don't know one another you don't even know

[39:06]if they're reliable or not but you're like look it's impossible for

[39:09]them just to have decided hey let's make up this hadith than

[39:13]that that's such a small coincidence that doesn't really happen it's impossible

[39:16]yeah if they come from one village from one tribe it's very

[39:21]normal that they could make up something obviously they have an interest

[39:26]we're talking about just random people that's what a hadith that is

[39:30]mutata so you know for sure that it's authentic now interestingly with

[39:35]respect by the way to the hadith of Hadiya and factional Razi

[39:41]the Sooni scholar and exegetes of the quran he has a tough

[39:46]sear you know al kabir when he talks about hadith Eliza dear

[39:50]you know what he says he says I examined the source of

[39:55]the hadith of the deer I found four hundred paths to it

[39:59]four hundred today we have 110 but at his time he had

[40:04]four hundred yet do you know what he says he says but

[40:09]there's still something in my heart I still can't accept it Subhan

[40:12]Allah what does that tell you when you have four hundred paths

[40:18]and you admit it he still says what I can finesse ishe

[40:23]Allah Subhan Allah four hundred paths believe me if you look at

[40:28]the Islamic laws and rulings for many many of our Hadees you

[40:33]cannot find four hundred paths for fasting for example that some of

[40:38]the you know acts that invalidate fasting you cannot find 400 now

[40:43]400 hadith by the way 400 paths because some hadith they can

[40:49]have the same path the same source he's talking about 400 different

[40:54]paths yet he's like I'm just not comfortable with it I'll arrazi

[41:00]it's very interesting you know sometimes how this hatred towards a little

[41:08]bit said I'm lying I lay him trumps all reason and you

[41:24]know all logical discussions about Sophia yeah he still doesn't believe with

[41:32]all the signs and the miracles that he saw he still doesn't

[41:34]believe now is is this clear about the hadith that is Matata

[41:39]okay now it gets a little bit trickier but we'll write it

[41:45]on the board so we know that it's correct and we know

[41:52]what the Moto Artemis now let's say that the hadith that were

[41:58]discussing the event that we're discussing is gadya we want to know

[42:05]if this hadith is motile actor or not this is the event

[42:10]in question let's say those who saw the event of Kadir these

[42:19]are let's call them the first narrators the first group Group one

[42:27]let's call them and then you have group two and then you

[42:32]have Group three so we weren't present at video but we want

[42:39]to know if this event really took place or not with the

[42:40]obtained with full certainty now let's say when you look at Group

[42:50]three whose group 3 group 3 is the books that we have

[42:53]the Muslims that are talking about the deer let's say you have

[43:03]10,000 people here who are narrating the event of the idea 10,000

[43:08]scholars are saying the deer did take place does that automatically give

[43:14]you European that this hadith is muta watcher or no you said

[43:21]yes you said no why but but where did they get their

[43:33]habit from because see these are group three they didn't see the

[43:36]event of that the only group one saw the event see Group

[43:39]one are those who were living at the time of the profit

[43:50]group two are their students let's say they came a century after

[43:56]the profit after the event and then group three are the people

[44:04]whom were seeing let's say at the time of Kalani who was

[44:07]giving us these hadees or if you remember we mentioned the four

[44:10]hundred osoon the four hundred main books of hadith let's say these

[44:17]four hundred main books of hadith you've got ten thousand companions telling

[44:21]you that deer happened does that automatically give you your teen and

[44:24]searching that it happened no because they didn't see it so I

[44:30]would ask excuse me what is your source maybe all these ten

[44:33]thousand are narrating from a single person that breaks the hadith from

[44:37]being a motivator let's say all these ten thousand they're nearing narrating

[44:43]it from three companions these three companions narrated the event ten thousand

[44:51]people heard them now what you can say for sure is that

[44:58]these ten thousand people they heard these three companions that I can

[45:02]say you know it's impossible that they conspired ten thousand random people

[45:07]aren't just going to make up you know that they heard these

[45:11]three companions saying a hadith that part you can say that I'm

[45:17]sure these ten they heard it from the companions but then you

[45:20]only have three companions maybe these three people lied maybe these three

[45:25]made a mistake that breaks the toate so in that second group

[45:30]the middle of the chain you also need to have a high

[45:36]number of companions who've narrated it for you to keep your torrid

[45:41]or let's say you have 50 these 10,000 narrate from 50 different

[45:49]companions now that satisfies as being Tortoni notes it's not possible for

[45:55]these 50 to have conspired 50 random people and these 10,000 narrated

[46:04]it from those 50 those 3 yeah but but but three people

[46:07]it's possible for them to make mistakes it's possible for them maybe

[46:13]to somehow have conspired we don't know them we don't know where

[46:17]they came from maybe 10 years ago they had a plan but

[46:18]when it comes to 50 no it's not really possible especially if

[46:22]you have young and old some of them were born earlier than

[46:24]others some of them did not meet each other with 50 you

[46:28]can say but 4 3 no 4 3 they can make mistakes

[46:31]maybe somebody fooled these 3 people how do we know it's just

[46:37]3 3 people can make a mistake three people can't conspire anyway

[46:41]that's not visible to you but 50 people it's kind of impossible

[46:48]from different backgrounds different villages just random people like ok 3 people

[46:53]I know I mean I can come up with ways maybe they

[46:59]which conspired why not 50 not a hundred we don't specify a

[47:12]number we just say it should be a number that gives you

[47:16]your teen that they didn't conspire that number could be 15 it

[47:19]could be 20 depending on the case and cases by the way

[47:24]are different you know sometimes you want more number and more a

[47:27]greater number of people for you to have your opinion sometimes if

[47:33]it's a specific case maybe 15 or 20 people will give you

[47:36]that yep in it depends on the nature of the event that

[47:41]you're dealing with now some other schools of thought no they said

[47:44]if you have 5 it's just automatically motiroti we don't accept that

[47:47]we don't specify any number and we usually say we requires more

[47:53]than 5 5 people can still conspire very reliable likes yeah does

[48:02]that give you does that give you your teen that their mom

[48:06]said it can you put your hand on the Quran and say

[48:09]well I'll I'll email him a massage that said this household there's

[48:12]not a 1% chance they made a mistake they lied so you

[48:28]means a lotta masoom in that case okay but did you hear

[48:33]an imam sadiq say that maybe that hadith in which an imam

[48:38]aside that supposedly said that about muhammad even Muslim you're not sure

[48:42]a hundred percent that in homicide I've said it someone narrated to

[48:45]you but he is reliable see see when we're talking about muta

[48:49]Watson we're not talking about whether this is proof or not see

[48:52]for you to issue an Islamic law you don't need mortality even

[48:58]if there's one hadith one reliable person said it that's enough proof

[49:01]in Islamic law that's okay we're talking about yet Dean which means

[49:05]absolute certainty which is black and white like the existence of the

[49:10]Sun there's no doubt in it exactly exactly when you have a

[49:20]Muto lights or hadith you don't care about the chain I want

[49:25]to go and study this companions like it doesn't matter because it's

[49:29]impossible for a hundred people to come up with something like that

[49:33]randomly so with a motel Archer hadith it's just like the Quran

[49:36]you know you do you have any doubts that the Quran is

[49:40]the word of God you don't have any doubt with them with

[49:42]a lights or hadith you don't have any doubt let me ask

[49:47]you this question Salah he'll give this example in the book Salah

[49:50]is obligatory and so that's in Muslim it's three like ours how

[49:55]do you know so that's a motive do I need to go

[49:56]and investigate the chain of narrators you know what did Collini mentioned

[50:01]this or somebody else canaan he takes us from zarada you don't

[50:04]need to do that because selected mother of three like that's muta

[50:08]wat or among Muslims it's black and white you don't need to

[50:13]go and do research to verify that because every single Muslim from

[50:17]generation after generation whether they're Sunni Shia Zadie Maliki whether they're Arab

[50:24]non Arab regardless of where they are there is unanimous consensus that

[50:27]salat and Muslim is three like us that's Matata so you don't

[50:33]even need to go and investigate the chain of hadith and the

[50:36]book of scoffing that says Allah made so lots of mother of

[50:40]three Allah cos you don't even need to do that because you

[50:42]have yaqeen that Muslims three like us that's what a lotta that's

[50:54]a successive chain you will find some books that scholars will tell

[51:00]you this hadith in my opinion is Matata you will find such

[51:03]books but there could be some disagreements as to what your criteria

[51:08]is for a motivator do you you know specify a certain number

[51:15]or no so there are some disagreements as to what constitutes a

[51:22]motivator hadith today the matter just pretty much agree um but yes

[51:28]you could have a merger who comes they say based on my

[51:33]research and logical reasoning you know I have a slightly different criteria

[51:37]for what constitutes able to light or hadith that's possible but you

[51:41]as a scholar at the end of the day you have to

[51:46]have European certainty for you to call it a motivator now remember

[51:49]that you don't need it with a light or hadith for you

[51:53]to understand your religion to examine the tafseer to examine the sign

[51:57]you don't need that you just need a reliable chain a correct

[52:00]change we're talking now about the types of hadith one type is

[52:05]Matata now obviously you know that we don't have many mutata hadith

[52:07]just the general principles such as Salah fasting some events like the

[52:14]deer like the Battle of bed or that it happened okay that's

[52:17]Matata so if you have 50 people here let's go to the

[52:23]next step those people who directly saw the event of the deal

[52:27]if you have two people who saw the deal and they narrated

[52:33]it to 50 and those 50 narrated to 10,000 is this somewhat

[52:38]owatta hadith they're not infallible they could be anyone you mentioned that

[52:51]it's still not a sufficient number maybe these two lied maybe they

[52:56]lied they narrated those fifty are not liars but they tell you

[53:00]that you know I heard this hadith from this person and those

[53:04]fifty take it to see the myths that we have in history

[53:07]the legends that we have today you could go to a city

[53:12]of five million people and they all believe in a legend but

[53:16]when you examine you like okay what's the source of this legend

[53:20]oftentimes you won't find the source sometimes you find okay there was

[53:23]a storyteller 300 years ago he made it up and then people

[53:27]just started believing in him that's not mortality in every stage you

[53:33]need that sufficient number for you to say I have Athene this

[53:36]hadith is correct so if it's just to know that's not a

[53:42]rhetorical hadith the title is broken in this stage yes if you

[53:47]have 20 people in this stage and you do quick research about

[53:55]them okay they were not part of the same village they were

[53:58]not like family friends who had an interest in coming up with

[54:03]this one of them's from Iraq one of them from Yemen you

[54:06]know different just different companions one of them came at the beginning

[54:12]of the prophet's life and he said I heard this hadith from

[54:16]the Prophet in which he said this another one came 10 years

[54:18]later and he met the Prophet and he says I heard the

[54:24]Prophet say this so random people once you have 20 now you

[54:26]have what's called a tow a tow because in every stage you

[54:32]know there was no room for conspiracy no room for fabrications no

[54:37]room for lying even the 20 let's say you could yeah but

[54:44]when I look at the prophets life I see someone meeting the

[54:49]prophets in Mecca and he's from Yemen someone else came from Syria

[54:54]he became Muslim in Medina they're not related they have nothing to

[54:58]do with each other they never even met each other and I

[55:03]have not 220 of them I'm like it's impossible that they just

[55:06]made this up it's impossible yeah if they have the common belief

[55:16]that's fine but I'm talking about random people see people throughout 20

[55:20]years if they come from different areas and I don't suspect that

[55:25]they have a common belief it's obvious that they didn't you can

[55:31]tell look it's impossible that they did because let's say at the

[55:34]prophet's time there was no no awesome later they formed so I

[55:37]can't say oh they're all no awesome just as an example so

[55:40]when you examine that number and the circumstances you could say this

[55:46]is definitely a hadith that is motivated a hadith that is motivators

[55:51]like the Quran it's proof its certainty that the Prophet said it

[55:55]he did it had jitsu Buddha the final pilgrimage that the Prophet

[55:59]made two months before he passed away that's yucky but talked to

[56:05]hundreds of people narrated it in Group one and then they transmitted

[56:08]it to hundreds of here and then thousands in here until it

[56:11]reached us so is it clear how we get a hadith that's

[56:18]Matata now most of the hadith we have in al-kafi and these

[56:21]other books they're not Matata it's really difficult to find the hadith

[56:28]that satisfies all this criteria in every stage it's Matata it's very

[56:33]difficult to get such a hadith but do we necessarily need such

[56:39]a hadith no we don't need such a heavy yes for example

[56:44]the prophet sallallaahu Allahu Allah his hadith Manmatha well M yeah if

[56:49]Imam Zaman Malaysia alayhi imam Madhumita 10 jahiliyya this is a mutata

[56:55]hadith our scholars have said this is a successively narrated hadith because

[57:02]so many companions from different backgrounds transmitted this hadith to so many

[57:07]other people from different backgrounds in every group we have a sufficient

[57:12]number of people who narrate it to us this hadith to the

[57:18]point where we can say a hundred percent the Prophet said this

[57:21]hadith so there are some Hadees that our motivator Manmatha well am

[57:26]yeah if Imam is a man is the one who dies without

[57:28]knowing the Imam of his time madam its Angelina will die the

[57:34]death of Julie meaning he'll die just like the pagans this is

[57:38]a hadith that's Matata so Chawla will continue into the hadith of

[57:47]the motivator then we'll look at the solitary honey if anything that

[57:51]is not Matata and then we'll take it from there oh Allah

[57:54]Allah muhammadun why they have BA hurry

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