3- Science of Hadith - Types of Solitary Report - Sayed Mohammad Baqer Qazwini

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Science of Hadith, offered in 2017-2018, is now available to take online at Al-Hujjah Islamic Seminary. The first five classes are available to view as a demo to get an idea of how the course is instructed. To register for this class, see all class videos, and take the exams, visit hujjahseminary.com. For any questions, email us at [email protected]

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[0:04]audhu billahi min as-shaytan ar-rajim bismillah r-rahman r-rahim al-hamdu lillahi rabbil alameen

[0:14]wa sallahu ala sayidina muhammadin wa ala nabina para la salli ala

[0:23]muhammad ali muhammad in the previous course we were discussing the hadith

[0:33]almota watter which is the successive hadith to recap what is the

[0:41]hadith and Matata it's a report that has been narrated by such

[0:47]a high number of narrators in each group in each link such

[0:57]that you feel certain beyond any doubt that the report must be

[1:03]true and it's not something that was fabricated so for instance let's

[1:12]say you are told that an event occurred two hundred years ago

[1:16]you are told that your great-great-grandfather on his deathbed he said this

[1:24]will just as an example now today you are hearing this from

[1:33]a hundred people a hundred people from your extended large family are

[1:39]saying that our great-great-grandfather two centuries ago he made this well now

[1:49]when you look at these 100 people to know if this is

[1:51]motivated or not ask yourself this question a hundred people is a

[1:57]lot obviously the Doceri you have a high number there first of

[2:01]all ask yourself did these hundred people get together and conspire or

[2:07]no this happened spontaneously one of your relatives and Germany is narrating

[2:13]this another one in Brazil another one in Iran another one in

[2:17]Canada and let's say you don't have this social media like whatsapp

[2:21]because once you have the social media they could probably have collaborated

[2:26]with each other now let's say in the past before the age

[2:29]of the Internet so you're saying okay I'm hearing this from a

[2:33]hundred people and it's not really possible for them to have just

[2:38]gathered and made this up just because of how you know of

[2:45]their geography of where they live some of them may not even

[2:47]know each other you know you don't know all of your relatives

[2:52]right there are some very distant fourth fifth six cousins you don't

[2:55]know them so when you look at all these factors you're like

[2:58]I'm pretty confident that they did not conspire it's not like they

[3:05]live in the same village in the same area where they could

[3:07]have a motive to conspire that's the first question you ask the

[3:13]second question okay these relatives who are narrating this obviously they did

[3:18]not personally hear this from my great great grandfather because they were

[3:23]not alive at that time who did they hear it from so

[3:25]these 100 people you do research you discover that they heard it

[3:35]from let's say 70 people 70 of the older relatives who passed

[3:39]away let's say in the previous decades so now you still have

[3:46]a significant number 80 people who've narrated this and upon your research

[3:51]you also see that it's very very unlikely nearly impossible for them

[3:56]to have you know conspired now this is the second group the

[3:59]first group are those who directly narrate it to you the second

[4:02]group are those whom they narrated it from then we say okay

[4:08]they also didn't live at the time of your great-great-grandfather they must

[4:13]have narrated it from a previous generation how many people did they

[4:18]narrate it from you go and you do research you know you

[4:22]ask them who did you narrate it from okay from my father

[4:23]your father who did he narrated this from from so-and-so person you

[4:29]know his father your grandfather let's say and then once you gather

[4:34]the numbers you say you see that it's 40 people 40 people

[4:38]who were witnesses when that great-grandfather made his will at his deathbed

[4:46]40 were present there and they are attesting that we heard this

[4:52]directly from him and you also have no reason to suspect that

[4:58]you know they were collaborating so if this is the case then

[5:02]this is Matata you have certainty beyond any doubt that my grandfather

[5:08]did actually say that will and you act upon it now if

[5:16]you realize that the 100 people whom you heard it from narrated

[5:20]it from 80 but those 18 narrated it from 2 only from

[5:23]two of his sons who were supposedly there at his deathbed is

[5:29]that toate no because now in that earliest group you only have

[5:32]to even though 80 heard it from those two but at the

[5:36]end of the day it goes down to two people and with

[5:40]two people you don't have what's called Talaat oh we could still

[5:43]be reliable and if they're reliable you can take their word for

[5:47]it but it's not too late or a successive chain for a

[5:54]report such that it makes it absolutely true so that's just to

[6:00]recap - ah - what - I told means now in the

[6:04]group we gave the example of the crucifixion of Prophet Jesus on

[6:13]a Salah or let's say his you know rising three days after

[6:16]if someone were to tell you okay so many people have narrated

[6:20]this in history such that this is an example of a successive

[6:26]hadith there's no doubt that it must have happened how do you

[6:30]respond to that so the important question to ask is to go

[6:35]to those earliest sources those who witnessed Prophet Jesus on his time

[6:42]supposedly being crucified or those who witnessed him rise from his grave

[6:45]do your historical research and see how many people actually witnessed that

[6:52]how many solid reliable reports do we have that the people at

[7:01]his time actually witnessed such events was it one person two people

[7:06]was it hearsay is it Paul just claiming this for example and

[7:10]some other writers of the Bible you know if your only source

[7:17]are the words of Paul and Mark Matthew John those who wrote

[7:21]these Gospels that's not - ah - because Paul who's he narrating

[7:28]it from what are his sources was there such a significant number

[7:31]of people who witnessed it that it gives you Athene absolute certainty

[7:36]or noon so when you do your historical research for example did

[7:41]Jesus rise from his grave three days later upon closer examination you

[7:46]realize there aren't many firsthand witnesses who actually witnessed you know some

[7:55]of these later Gospels will tell you yeah so and so what

[7:59]man when what you know she saw that so it's a woman

[8:00]she witnessed it who is she what's your link to her how

[8:06]many other people actually witnessed this there's no teletón him there is

[8:13]not a high number of people who directly witnessed the event and

[8:16]that breaks the toate now just because you don't have Toledo doesn't

[8:21]automatically mean it's invalid it just means we don't have certainty we

[8:26]just have to look for other clues to see if an event

[8:30]like that happened or not now with the crucifixion of Prophet Esaias

[8:35]salam there is a strong indication that he was crucified because the

[8:42]quran tells us well I can sure be hella home it appeared

[8:46]to them as if you were crucified because the one who betrayed

[8:49]Prophet Esaias sallam he went to tell the enemies of where Jesus

[8:56]was allah subhanaw taala made him resemble Jesus so that's why they

[9:00]captured him once they captured him then they crucified him so there

[9:07]are some indications someone was crucified however for us to know that

[9:14]Jesus himself was crucified are there how many witnesses are there how

[9:18]many of his close disciples who know him who were with him

[9:23]witness that he was actually crucified we don't have a high number

[9:27]that will constitute a lot so for us there are some witnesses

[9:34]here and there there are some claims but it's not to the

[9:37]point where you can say this is mortality so this is just

[9:42]to recap what - Latoya it's it's any report that's such a

[9:45]high number of people have narrated such that you have certainty that

[9:49]it did happen now if we open the book to page 20

[9:58]under the heading another classification the author describes to us briefly what

[10:07]toll atoll is so number for another classification under the heading number

[10:12]for if you have a different edition you will find it in

[10:16]the very first chapter the introduction under the heading number for another

[10:21]classification so a revote a report invariably fits into either of two

[10:27]categories regardless of whether it is known to be true or not

[10:35]whether you know it to be true or not you have two

[10:41]types of reports the first is called the mote alotta the motor

[10:44]actor is a report that has so many narrators that it is

[10:49]conventionally impossible for them to all for them all to have agreed

[10:57]upon its fabrication proper fabrication it's just impossible you know when you

[11:02]examine that these were random people who all witnessed this event they

[11:07]did not really conspire they had no interest in doing so so

[11:11]you are in that they didn't conspire this multitude this high number

[11:18]must be fulfilled on all the levels or generations of reporters this

[11:24]is something we described last week you know where you have several

[11:30]groups of narrators this multitude this high number must be fulfilled in

[11:36]all group in each group if one of the groups has only

[11:38]one two or three narrators that breaks the total so let's say

[11:44]you have toilet or up until the first generation when you look

[11:47]at these sources in the first generation you say oh it's only

[11:50]three people who supposedly saw the event that's no longer toate that

[11:57]would break the tato so the author says on all the levels

[12:00]or generations of reporters in such a way that the beginning of

[12:07]the chain is pretty much the same as its end and the

[12:08]middle of the chain is congruent with the two ends meaning they

[12:13]all have that multitude let's say let's say if we consider that

[12:16]high number to be 20 well we don't specify a number but

[12:21]let's say it's 20 then all generations satisfy that number in the

[12:24]beginning of the chain you have 20 narrators then another 20 narrated

[12:30]it then another 20 then it reached you from those 20 that's

[12:34]a total it's that clear in the book okay so the number

[12:42]of reporters has not been stipulated there are other schools of thought

[12:46]some of the Sudanese schools of thought who say there is a

[12:49]number that will give you taught or some say five some seven

[12:55]some 10 some 15 there are different opinions we the Shia school

[12:59]of thought we say there is no fixed number it just depends

[13:01]on the case that you're dealing with some cases may demand a

[13:08]higher number for it to constitute a tort or some cases no

[13:10]it could be a lower number but it has to be a

[13:14]significant number you know it has to be at least 15 20

[13:18]we're talking about a bigger number so 5 7 10 is not

[13:20]really telling 15 and up yes that probably constitutes 2 so the

[13:26]number of reporters has not been stipulated or it's restricted to an

[13:30]exact figure we don't have an exact figure as some people believe

[13:37]who's he referring to other schools of thought who believe that no

[13:41]you could establish a number but rather it serves to generate certitude

[13:45]see that's key here when you give it to the average person

[13:49]that number will give you certitude so if you ask your society

[13:57]about a certain event and you tell them how many people should

[14:01]narrate this for the average person just to feel certain that it

[14:08]must have happened so this could vary from one society to another

[14:11]from one case to another case but you just take the average

[14:15]the point is to get certainty if 15 is giving you certainty

[14:22]that's fine if 25 is required to give you certainty then that's

[14:26]what gives you to atone now in order for a hadith to

[14:35]give you certainty a hadith motivator to give you certainty three conditions

[14:41]must be observed what are these conditions so it generates certitude if

[14:47]it fulfills all the following conditions let's examine these conditions number one

[14:54]this one is just really a technical condition the first condition for

[15:03]any hadith to give you certainty is that you should be unaware

[15:06]of the contents of the hadith and you should not have prior

[15:10]knowledge why because if you have prior knowledge and you know about

[15:16]the hadith then it's not going to give you certainty because you

[15:20]already have certainty right like I said this is just technical you

[15:23]know if you already know someone died you already know and someone

[15:27]comes with strong evidence and tells you you know what someone died

[15:34]did that add anything to you no you're like okay I already

[15:36]knew that so this did not give me any new search so

[15:39]this is just technical so the first condition is that the listener

[15:47]be previously unaware of the content of the report that he is

[15:51]hearing for if he were it would be tautological in Arabic we

[15:55]call this tassel Haslet what it means is that it's redundant you

[16:01]already know it it's not giving you any certainty you know in

[16:05]the science of logic we do have such technical conditions you can

[16:12]say that this hadith gave me certainty because I did not have

[16:18]certainty before then you got that certainty so a hadith will give

[16:20]you certainty first of all if you are not aware of its

[16:25]contents then it gives you certainty so that's obvious it's a technical

[16:30]condition here's the second very important condition there are many Matata reports

[16:37]in the world but not everyone believes in them why because of

[16:42]the second condition the second condition says that the listeners mind be

[16:47]free of any suspicion about the report that may cause him to

[16:56]reject the multiple and successive nature of it if someone has pre

[17:06]assumptions about something someone is skeptical someone is suspicious about a report

[17:15]and event they've been let's say brainwashed to not accept that event

[17:21]even if you bring this person a hadith that is Matata they

[17:25]might still reject it let me give you some examples let's say

[17:30]someone here is told look this prophet of islam prophet muhammad sallallahu

[17:36]alayhi wasallam a Medina Muhammad is a fake figure he never existed

[17:42]these Arabs made him up for their political agenda let's say someone

[17:47]grows up in a village or a society or watch some media

[17:53]that tells you that that cast this doubt right now you're trying

[17:59]to prove to this person through taught or no the Prophet did

[18:02]exist there was a man in seventh century Arabia who did bring

[18:05]a new religion and you show him the proofs and you tell

[18:10]him look it's impossible for something like that to have been fabricated

[18:15]because in every generation so many reporters narrated that it's impossible for

[18:20]them to have conspired now even if you are telling him that

[18:23]he may still reject why because before he already has an assumption

[18:32]that this figure did not exist it's a fake historical figure people

[18:35]made him up and the book that he brought it was made

[18:39]up he didn't know man in seventh century Arabia his name was

[18:42]Muhammad who who gave a book like that who produced a book

[18:45]like that this person obviously even if you give him with a

[18:49]lots of reports he's not going to exceed possibly may not accept

[18:54]them why because you already is suspicious about this or if you

[18:57]bring some of the miracles of the Prophet like splitting of the

[19:02]moon even if you show someone will tell arter reports that person

[19:07]may still not have certainty why because there are ready suspicious about

[19:14]this they've already taken a stance I know obviously for such people

[19:18]it may not it may not give full certainty yes that's a

[19:29]very good example exactly so as we mentioned for Adina Rossi the

[19:38]famous Sun nice collar and exegete of the Koran officer of the

[19:43]Quran he admits that I have come across 400 paths to the

[19:54]hadith or event of the year right he admits 400 now in

[19:57]his school of thought 10 is enough to give you total but

[20:02]he says but I still feel uneasy about it there's still something

[20:05]about it why is it not giving him that fully attained because

[20:10]he already has this preconceived notion that you know what a man

[20:15]is not the direct successor of the Prophet so even if there

[20:18]is a hadith that's Matata he may not accept it because he's

[20:24]just suspicious about the event he doesn't like it that's a very

[20:30]good example he admits that there are 400 paths and according to

[20:34]his school of thought you only need 10 but why does he

[20:39]reject it because of this second condition is not men he's not

[20:43]getting certainty because he's already suspicious of the event he already has

[20:47]a stance and when people have a stance through just not willing

[20:50]to see the truth so if you give a hadith Matua to

[20:57]someone who's objective someone who's just an observer has no stance has

[21:02]no suspicions they're being objective a hadith Matata should generate certainty so

[21:11]that's the second condition number 3 the third condition is that the

[21:17]reporter's narration that first generation who narrated it be based on personal

[21:26]perception rather than presumption and logical deduction in Arabic we have two

[21:36]terms you will constantly hear in fit the Islamic laws science of

[21:40]hadith science of men and biographies we have what is called head

[21:45]hairs and hats yes and hats what is the meaning of these

[22:01]two words they're very similar has literally linguistically means your senses and

[22:16]hats means the conclusions that you draw the deduction that you make

[22:25]the analysis that you make this is called hats heads and hats

[22:35]yes we can translate it into perception and hats we can translate

[22:45]it into analysis that first generation who's narrating that incident that they

[22:55]saw this event for you to have Talaat or that gives you

[23:00]certainty they should be narrating the event through perception meaning they saw

[23:07]with their own senses they saw that event they heard the person

[23:14]narrate that event they heard the prophet they heard the Imam right

[23:21]so they're not inserting their own opinions analysis ideas known it was

[23:31]direct perception that's a hadith we can accept because a narrator I'm

[23:37]using him as a messenger only he's just conveying to me what

[23:41]he heard from the prophet or the Imams I don't want his

[23:44]opinion because his opinion is not heard John me it's not proof

[23:49]for me I want to make my own conclusion about this what

[23:54]others are drawing the the conclusions they're drawing that's not binding for

[24:01]me they have misunderstood have misunderstood the profit statement they could have

[24:06]arrived at different conclusions because they may had have you know they

[24:11]may have had different schools of thought different criteria for how they

[24:16]use logic so for a hadith to be authentic and binding for

[24:22]you and to give it certainty it should be based on perception

[24:25]I heard the Prophet say these words they're not giving you an

[24:32]analysis of what the Prophet did or what the Imam said if

[24:35]they're giving you their own opinion and analysis what do we call

[24:44]it hats in Arabic we call that hats that hat is not

[24:47]really binding for us now where does this become very important this

[24:51]becomes highly critical in the science of biographies let's say we want

[24:58]to know if zarada is a reliable companion right was he a

[25:06]reliable narrator or not so how do you know you have to

[25:08]go and read about him about those who talked about him and

[25:13]who witnessed for him or against him now let's say you come

[25:16]to Anna Joshi we've talked about Najah Shion before he's one of

[25:19]the most important scholars in the science of biographies he evaluates the

[25:23]narrators for us so let's say you open the book of Najah

[25:29]she and Najah she says Zahra was reliable when Najah she says

[25:33]Zahra was reliable is that through perception or through analysis is he

[25:39]making his own conclusions that zarada as was reliable or no he's

[25:49]basing this on perception on actual facts because this is very important

[25:55]sometimes when you're evaluating a person you are basing it on reality

[26:00]you're like look I saw this person do this do that commit

[26:03]the sin commit that sin you saw it you heard it that's

[26:10]perception I can take your word for it but sometimes you could

[26:13]be drawing conclusions you could say you know what this person has

[26:20]weird beliefs and ideas and you don't agree with their ideas so

[26:24]they're like you know what they're not trustworthy now when you investigate

[26:30]why did you deliberately see him lying no then why are you

[26:35]saying he's not trustworthy well because he's got these wrong beliefs he's

[26:40]a you know his his beliefs are corrupt and so someone whose

[26:46]beliefs are corrupt I don't consider a trustworthy see now that's what

[26:53]analysis and hats hats is not binding on maybe if I were

[26:57]to look at the evidence myself I could come to a different

[27:06]conclusion so only Hesse is what's acceptable to us hats not really

[27:10]so that's why sometimes when you're reading the statement of these scholars

[27:15]like Najafi and evaluating the Companions of the Imams you have to

[27:19]read what exactly are they saying are they just giving us their

[27:22]ideas and conclusions or no they're just basing it on research you

[27:29]know that this person was truthful for these reasons they're not imposing

[27:35]their own opinions because sometimes that would happen you would see for

[27:40]example Najah she would say so-and-so narrator is not reliable he's a

[27:50]liar why because he was deviant see when he tells you that

[27:54]I am considering him to be a liar because he's a deviant

[28:01]as that perception or that's analysis what do you say it's analysis

[28:06]right because he's telling you pretty much why he's like this person

[28:10]is a liar because he's deviant that's analysis that's not solid proof

[28:16]that he was a liar he may have been truthful but because

[28:24]of his wrong beliefs he was accused of being not reliable so

[28:30]in order for a report to give you that certainty these three

[28:38]conditions should be met yes brother as an example right we can

[28:56]take that I mentioned that let's say you only have three who

[29:01]are reliable or even one but Najah she says he's reliable and

[29:04]based on your research it seems that he was reliable you can't

[29:09]take that hadith but it's no longer called Matata it still accept

[29:13]acceptable but does it generate certainty for you yakeen no it doesn't

[29:20]generate certainty but is it enough proof yes it's enough proof you

[29:23]could rely on it but there's a chance she may have made

[29:27]a mistake there's a chance he may have lied there's a small

[29:30]chance right it's a small chance but the chance still does exist

[29:33]with a motoi to report there is no chance that they lied

[29:39]or made a mistake okay one person can make a mistake not

[29:42]fifty not a hundred if it was all based on perception or

[29:46]let's say you know when the month of Ramadan comes and people

[29:50]are out in the open field and the open witnessing for the

[29:55]crescents right now one person can't make a mistake you know maybe

[29:58]it was a stray of cloud or I don't know what it

[30:03]wasn't they thought it was the moon that's possible but if you

[30:08]have two hundred people out there and they're witnessing and they all

[30:12]confirmed we saw the Crescent would you doubt them no you wouldn't

[30:16]doubt them you're like okay one person can make a mistake maybe

[30:20]it was haze maybe his eyes weren't seeing well right but fifty

[30:24]people a hundred people no come on even a hundred people who

[30:30]saw the moon and you know randomly saw them well it's not

[30:31]like they went and conspire let's say each one from his location

[30:34]that gives you your okay this the moon was visible tonight so

[30:40]we can't accept the report of a reliable person we'll talk about

[30:44]that later but it's not called Matata right now we're just classifying

[30:47]what owatta is a hadith like just gives you certainty you don't

[30:54]even need to go and investigate who the narrator's were were they

[30:57]truthful were they not were they pious it doesn't matter because the

[30:59]number is so high it gives you certainty it must have happened

[31:02]it's impossible for all these people just to you know conspire and

[31:06]make up this event so that is still an accepted hadith but

[31:14]it falls under another category we are certain you have confidence but

[31:23]it's not full confidence now what is one fruit to this you

[31:30]know classification if you have a contradiction between the Cabal mutata and

[31:35]the cover a septa the reliable one let's say let's say these

[31:42]four hundred people as Allah drazi says they witness that the idea

[31:46]did happen so that's a couple Matata then you go and find

[31:49]two hadith and some book that say no you know this was

[31:54]fabricate it didn't happen the Prophet didn't say these words now you

[31:57]have a contradiction right when you have a contradiction between something is

[32:01]Matata and something that's not Matata which one will you give preference

[32:07]to double toe I see that's one fruit to this discussion here

[32:21]pretty much yes Matata hadith give you the Athene and certainty that

[32:28]they are true now there's a very small chance one in 10,000

[32:31]that they could be false that's why the author says in describing

[32:38]the hadith he says it is conventionally impossible he didn't say logically

[32:45]impossible generally speaking how our society and works it just gives you

[32:50]yep beam that look it's impossible normally it's impossible for them to

[32:54]have made that made this up but is it a logical impossibility

[32:57]no there is no logical impossibility here there is a you know

[33:01]one in a hundred thousand chance that they could have all earned

[33:08]it's not impossible this the chance is very small but it's not

[33:12]impossible logically so you could have a moto lights or hadith that

[33:16]is false but that is very very very unlikely the chances are

[33:22]so low it's negligible that you know no intellectual person will pay

[33:27]attention to that yes sister yes they already happened in history right

[33:36]well in the books of hadith when scholars discuss hadith they will

[33:44]say if this is motto answer or not there are some disagreements

[33:47]as to which hadith is Matata or not you know those who

[33:52]say my definition of Matata is a fellow if you have only

[33:55]seven narrators for them that's what soacha but let's say for me

[33:58]seven is not enough I need 15 let's say so yes this

[34:02]is the scud discussed in the books of hadith and an Islamic

[34:07]law whether this hadith is mota watcher or not now the author

[34:12]will discuss do we have mutata hadith or no in Islamic law

[34:17]so in the following page in the next page the author says

[34:23]multiple successive transmission which is Talaat or that's the meaning of toate

[34:31]in wording the exact same wording has been narrated as often achieved

[34:37]in fundamental legal rulings what is fundamental legal rulings the actual obligation

[34:46]that we have in Islam for example prayer is mandatory prayer is

[34:51]mandatory that is something we have a keen on certainty beyond any

[34:59]doubt because so many narrator throughout history have told us that Islam

[35:05]the Quran the Prophet made prayer are an obligation the actual hatch

[35:15]that is something we have to our Torah fasting so when you

[35:20]look at the principles of these obligations the origin of them we

[35:26]have to ato on something no Muslim can come and say you

[35:28]know what prayer is not watching you go you're defying the Talaat

[35:33]or if you do say that it's impossible for those people to

[35:37]have just made this up so when it comes to the fundamental

[35:44]legal rulings such as the obligatory nature of the daily prayers that

[35:47]they're obligatory that they're not recommended you know if someone comes to

[35:51]look so that's as simple as recommended what would you say to

[35:55]them what would your response be it's like you know it's recommended

[35:58]people think it's obligation what would you say okay it's logic but

[36:02]what's your proof that it's watching the easiest proof is - ah

[36:08]- it's like generation after generation from now back to the Prophet

[36:12]every generation so many people narrate it that it's watchable it's mandatory

[36:17]it's not a recommendation the Quran talks about the Salah but first

[36:24]of all maybe the Quran is just recommending it to us someone

[36:31]could dispute that the Quran has moral recommendations and it's sink so

[36:36]that's good for you okay let's say someone comes up with this

[36:39]argument or another argument today you will find it is her job

[36:42]right some will tell you her job is not explicitly mentioned in

[36:48]the Quran and they'll try to understand the verses differently one of

[36:52]our proofs is - ah - every generation that came after the

[36:58]Prophet have narrated that in Islam her job was watch it was

[37:04]not something that the Prophet said you know it's optional you like

[37:06]to do it do it you don't know the Prophet said it's

[37:09]a requirement God wants you to do it that's another example so

[37:12]one way to prove her job is through it's not like one

[37:17]narrator mentioned it and we're basing all of this on one person

[37:20]known so many companions during the time of the Prophet told the

[37:27]later generation that her job was washab and they told the later

[37:30]generation until it reached us so if someone comes and takes the

[37:33]I of her job and disputes that it is Rajab some people

[37:38]tell you the Quran is talking about modesty and it's just a

[37:42]recommendation to be modest does it actually mean you have to cover

[37:48]your hair so if someone disputes that another way to prove it

[37:51]is through tal after that we see generation after generation after generation

[37:55]it was clear to them that her job was watch it so

[38:04]that proves her job is watch it it's mandatory so such as

[38:08]the obligatory nature of the daily prayers the number of units in

[38:11]them does the Quran say that the master of prayer is three

[38:18]units it doesn't say that how do we know it's three units

[38:22]do you have any doubts about it or you're certain it's three

[38:24]like us how do you have that certainty you guys didn't go

[38:27]and research the hadeeth books did you you didn't write how do

[38:33]you know how do you have that certainty see you you reworded

[38:38]Talaat or in a very simple way by saying everyone does it

[38:45]when you see every Muslim from one generation to the after and

[38:48]then when you go and read history books you realize that in

[38:54]Medina in Kufa and everywhere from the time of the Prophet until

[38:57]our time people used to pray salat in Maghreb 3 like us

[39:00]that's title that gives you your teen uncertainty that this is how

[39:08]it was because so many narrators in every generation narrated it so

[39:15]the units in them fasting the actual fasting had the pilgrimage the

[39:19]Hajj is why chip and that had just to make it right

[39:23]not to some other city that's to ATO there's no doubt about

[39:28]that now when it comes to the details of these obligations we

[39:33]don't have to answer that that's why the author says it is

[39:37]seldom very rarely achieved meaning the Tatras achieved in traditions of a

[39:43]specific nature for example the hadith that says if you have check

[39:47]doubts between the third and the fourth like what do you do

[39:51]okay so reliable hadith but is it Matata such that so many

[39:58]narrators in every generation narrated it no you don't have to Otto

[40:03]when it comes to these specifics of Salah we have reliable narrations

[40:09]and we can rely on them but do we have mata wat

[40:10]or hadith no we don't so the author says it is seldom

[40:17]achieved in traditions were they of a specific nature although their meanings

[40:21]may have come down in multiple successive transmission he says it's very

[40:27]rare to find a hadith about a specific aspect of Salah you

[40:34]know that so many narrators narrated that the prophet said these exact

[40:39]words maybe we can't find that but the meanings of them could

[40:42]be motive even if there's no particular hadith that were referring to

[40:46]but some things are just known by Muslims even if there is

[40:53]no particular hadith about them some details are also so clear that

[40:59]is just known now if you want to give an example of

[41:10]a hadith that's motivator most scholars in history especially the Sunni scholars

[41:14]they have mentioned this hadith in amalu boniato what does that mean

[41:24]your actions are based on your intentions so the author says in

[41:32]the following paragraph the tradition all actions will be judged according to

[41:36]one's intention that's another translation any Malu be niet is this a

[41:43]mutata hadith some schools of thought have claimed when asked about an

[41:52]example of a mutata hadith they mentioned this as an example that

[41:55]the Prophet says you'll be judged according to your intention not necessarily

[42:00]your action and your action is based on your intention what did

[42:04]you intend when you did this act so they've said this is

[42:10]a metallic tone hadith it's so widely reported and circulated that it's

[42:14]somewhat oh it's a hadith the author doesn't accept that the author

[42:20]says is not technically with toate this hadith is not motivated even

[42:25]though at present in our times the number of people who have

[42:28]transmitted it exceed by several times the number required for it to

[42:35]be considered Matata if you open today hadith books you'll find hundreds

[42:40]of people who've narrated this in our time this scholar narrates in

[42:45]this hadith this person narrates in his book so at the present

[42:48]there are many people who narrate this hadith but the earliest sources

[42:51]how many were they so that's why the author says the reason

[42:59]for this is that multiple successive transmission in this particular hadith that

[43:06]we talked about the transition started in the middle of the chain

[43:12]so those who directly heard it from the Prophet it's not such

[43:16]a big number later on this hadith became widely circulated in the

[43:23]middle of the chain maybe a hundred years after the Prophet that's

[43:28]when it was flourishing or two hundred years after the Prophet so

[43:32]this hadith even though we accept it it may have a reliable

[43:35]source but is it Matata the author says no I don't consider

[43:43]this hadith to be moto answer because when did this high number

[43:46]of narrators emerge not from the beginning but from the middle of

[43:50]the chain started in the middle of the chain and continued until

[43:55]the present era whereas the condition of congruity and multitude must be

[44:00]fulfilled on all the levels of we mentioned even the first generation

[44:06]who directly heard it from the Prophet it must have been a

[44:10]very high number so this hadith is not really an example of

[44:13]a moto light or hadith even though it's an accepted hadith but

[44:19]it's just not technically Matata so we've talked about the carbonyl motivator

[44:26]and basically carbonyl Matata is any report that has been so widely

[44:30]narrated at all levels such that it gives you a certainty on

[44:38]the other hand what do you have any report that is not

[44:40]motivated what do we call it how about WOD you'll hear this

[44:48]very frequently in fitta in Islamic law and the science of hadith

[44:53]you'll hear about Kabbalah you are head and lumbar and warhead literally

[45:04]it means solitary report now it doesn't have to be one for

[45:16]you to call it a solitary report it's just any hadith that

[45:19]does not fulfill the conditions of Matata we call it a solitary

[45:23]report it could be five it could be seven it could be

[45:27]even ten if it's not much a lot so what do we

[45:31]call it in the science of hadith we call it how about

[45:33]what we call it a solitary report so let's talk about the

[45:40]solitary report a little bit the kabbalah noir head solitary report is

[45:44]the report that does not attain multiple successive transmission in other words

[45:49]it does not achieve the status of being motivator and it's divided

[45:57]into five we have five types of cupboard warhead let's write these

[46:02]types so we can be familiar with them what is the first

[46:09]type the first type is what is called the most afield I'll

[46:15]write it in Arabic because you have the translation and also the

[46:21]transliteration almost a field uncommon most a field is a report that

[46:34]has been narrated by a decent number of people at least three

[46:39]at least three people have narrated it now if you only have

[46:46]three narrators is that Talaat or no that's obviously not to auto

[46:49]so what do we call it muster field and whenever a hub

[46:54]on a report is Mustafi muster field that's a strong indication a

[46:59]strong clue that it's authentic right because you have several people who've

[47:04]narrated it you're not just basing it on one single person that's

[47:09]al Jabar al muster field number two you have a URI what

[47:20]does a very mean strange in the science of hadith when you

[47:27]hear a strange report or it's also translated as a rare report

[47:36]what does that mean a strange or rare report is the report

[47:41]which has been narrated by one narrator only we call this a

[47:47]rare report because it's only been narrated by one now does that

[47:52]automatically mean that it's not accepted no but it's kind of a

[47:55]clue you know how come only one person narrated this why not

[48:01]another narrator then another didn't why didn't another person hear the Prophet

[48:07]say this so it does cast a shadow of doubt and you

[48:10]have to look for more clues to see if this hadith is

[48:14]authentic or not so any idea if that's narrated just by one

[48:17]person in our history we call it a rare report a strange

[48:22]report it still could be accepted if it meets certain conditions what

[48:27]else do we have we have what is called the mock Boone

[48:34]what's the mock Boone they accept it what does that mean we

[48:43]have some hadith in Islamic law where when you examine the chain

[48:47]of narrators you will find that it doesn't even have a chain

[48:54]it's not even clear what the source is or one of the

[48:55]narrators of it is known to be not reliable there's known to

[49:00]be a liar but you see all the scholars since the time

[49:08]of Shaiful : you do see Sidhu all of those scholars accepted

[49:10]the hadith and they issued their fellows based on it what does

[49:14]that indicate ok shake a knows this narrator is not trustworthy yet

[49:19]he issued a fatwa based on that hadith as Jacob Lucy did

[49:24]the same thing you see you know what there's like a consensus

[49:27]amongst the scholars that this hadith as if success is acceptable we

[49:33]call this hadith mcdoon scholars have accepted it those early scholars but

[49:40]when you look at the chain of narrators it's not a size

[49:47]change it's not an authentic chain of narrators now such a hadith

[49:51]do we accept it to be reliable yes why because we're saying

[49:59]look those early scholars who were experts they must have had strong

[50:05]proofs and clues that this hadith was correct they must have had

[50:10]because all these scholars just you know agreeing that this hadith is

[50:13]correct and actually issuing fatwas when they were so careful when they

[50:17]were so pious this gives you an indication that what this is

[50:23]an accepted hadith it's a valid have you you know if you

[50:27]go to any scientific community if you go to doctors biologists psychologists

[50:33]and you see that in that particular community the experts just accept

[50:39]this fact right you don't know what the source of this fact

[50:42]is how did they reach that conclusion you don't know but you're

[50:46]like look as long as I'm seeing all these doctors who are

[50:51]experts they're accepting this I'm going to accept it either because it's

[50:56]not really possible for all these doctors to have based you know

[51:00]something so critical and important on a false allegation okay one person

[51:04]could do that two people could do that but all of these

[51:09]experts basing that on a false allegation that's very unlikely right so

[51:12]that's a monk boon hadith and we have examples in Islamic law

[51:18]where you look at a hadith if you go to its source

[51:19]oh the narrator of this hadith is not reliable should I automatically

[51:25]cross it out no you'll find all the scholars have accepted this

[51:28]hadith so those early scholars remember they had more books than we

[51:32]have today they had more sources than we have today many more

[51:37]sources a lot of it got lost in history so they must

[51:39]have had something a thousand years ago that made them accept this

[51:46]hadith but today it's lost you know many many books got lost

[51:50]in history so I'll just trust the judgment of share code Lucy

[51:53]so Duke and all of them combined because I know for a

[51:57]fact that a thousand years ago there were sources that don't exist

[52:01]today and so they obviously must have had some proof some very

[52:05]powerful evidence so this is the McMullen then we have two more

[52:16]the fourth one is VMR dude and maar dude is the exact

[52:19]opposite of Maqbool it's the rejected one sometimes you look at a

[52:23]hadith if you look at the chain of narrators it's an authentic

[52:29]chain reliable narrating it from a reliable one from a reliable one

[52:31]all the way to the Imam but you see the scholars rejected

[52:35]this hiding share code Lucia does not accept it son Duke does

[52:38]not accept it Karina does not accept it so you're like wait

[52:40]a minute these experts they know the chain I mean they are

[52:45]the ones who gave us that chain and it's an authentic chain

[52:49]but none of them accepted it they must have had a stronger

[52:52]piece of evidence that indicated this hadeeth is not reliable even if

[52:58]you have a solid chain we call this mutt dude something that

[53:02]is rejected so the Ammar dude report is one that scholars have

[53:06]rejected it now why have they rejected it it could be a

[53:09]discrepancy in the hadith could be some clues they had that we

[53:16]don't have and it did not reach us finally we have a

[53:25]fifth type of hadith that is called al Mustafa what is that

[53:28]Muslim I mean the one that is suspect yes let's call it

[53:36]the suspect there's doubts about it when you look at the circumstances

[53:40]of the hadith the narrators who narrated it it's a dubious hadith

[53:45]you can't automatically discredit it and say you know what this hadith

[53:52]is false a hundred percent no you just say you know what

[53:55]I don't know if this hadith is reliable or not let me

[53:59]look for other Hadees other clues I can't depend on this hadith

[54:03]it said dubious hadith it was said in very dubious circumstances there's

[54:08]something about it that you know cast doubt on the hadith so

[54:13]this is called a hadith that smouch Taba and you can't issue

[54:18]a fatwa if you have a hadith like that you need stronger

[54:20]evidence for you to issue a fatwa so these are the five

[54:27]categories of the hadith that we have oh allah allah wali helper

[54:31]hurry

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