4- Science of Hadith - Authentic, Good, Dependable and Weak Reports - Sayed Mohammad Baqer Qazwini

29 المشاهدات· 24/07/19

Al-Hujjah Islamic Seminary
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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 aalameen

[0:13]rasul allah allah sayidina muhammadin wa ala nabina muhammad so far we

[0:26]have examined the mota lotto report the successive chain which gives you

[0:31]certainty that the event did happen and we also examined the solitary

[0:43]report i hope and the types of solitary reports that we have

[0:48]we are now on page 21 under the heading number 5 the

[0:57]number of extant reports is there a specific number of hadiths that

[1:02]we have in our books such that you could say all the

[1:05]hadith that have been passed down from the Prophet peace be upon

[1:11]him and his family and the Imams of Allen bait are this

[1:14]figure let's say 120,000 hadith the author says no there is no

[1:21]specific number we cannot with certainty say that we have this number

[1:28]of hadith because it has happened in history that sometimes we come

[1:34]across new hadith that are found in some books that the earlier

[1:41]ones have missed for instance so we really can't say how many

[1:45]current hadiths do we have we can guess by examining the books

[1:52]that we have access to but it's very common that sometimes you'll

[1:55]find a book a written book that has never been published in

[1:59]one of the old libraries in Cairo for example in India in

[2:06]some parts of the world and some of those works will contain

[2:09]some new Hadees so we really can't say how many do we

[2:17]have when it comes to Anacin other schools of thought they have

[2:19]tried to give a number to the hadiths that they have by

[2:25]doing so they're simply stating that the Hadees that have reached us

[2:30]or this money but we in the school of an idle debate

[2:35]we don't put any specific number we can guess how many hadiths

[2:37]there are but we really can't put a very specific number because

[2:41]we don't have access to all of the books there could be

[2:46]some books out there in the libraries that others will discover so

[2:50]we can't say how many hadiths have survived in history the Hadees

[2:56]that have reached us if we turn to page 22 how did

[3:03]they reach us we briefly mentioned this before but to summarize the

[3:09]Hadees that have reached us the school in the school of a

[3:16]debate are through the Companions of the Imams these companions would write

[3:22]booklets that they would hear from the Imams and these booklets survived

[3:29]those early centuries after the Imam these booklets were called awesome sources

[3:39]or principles those companions who would hear from the Imams they would

[3:46]write those hadith in their books and those books would be named

[3:50]after them for example you had the UH sale of Jamil a

[3:53]Bandhan Raj Jamila bandha Raj was one of the Companions of imam

[3:59]musa dagh hadith sana the hadith that he heard from the amount

[4:02]directly he'd write it in this book later his book was known

[4:08]to be as Jamil Binda Raj the source of an of jameelah

[4:11]Binda Raj another one is the US a-- loves Arara there are

[4:17]also Harry book how many of these main principle sources did we

[4:26]have we had 400 and hence they call them the 400 primary

[4:32]sources and soon the 400 primary sources these were the main sources

[4:41]of hadith that we had from the Companions of the Imams today

[4:48]do we have access to them no most of them did not

[4:51]survive history why because of the efforts of those early scholars who

[4:58]compiled encyclopedias that pretty much summarized these four hundred principles for instance

[5:08]you see some of our classical scholars like Elka Lainey he gathered

[5:16]all of these booklets and books that he had into one big

[5:24]book called al-kafi we in the shower school of thought we have

[5:28]four primary books we call them in Arabic al-kitab and Larabar the

[5:33]four books what are these four books these four books the first

[5:40]of them was compiled by L Collini he died in the year

[5:46]329 after the hijra and he categorized traditions of all subjects so

[5:51]you will find in the book of coffee hadith about legal rulings

[5:59]hadith about the tafseer of the Quran hadith about moral concepts you

[6:05]will find everything in the book of coffee he categorizes them according

[6:10]to chapters and topics and this is the most important of the

[6:15]four books what does the word coffee mean in Arabic literally it

[6:21]means the sufficient yes enough or the sufficient this book is sufficient

[6:27]for the Shia because it pretty much gathers the most important hadith

[6:34]that's the first one the second one is a book as you

[6:36]see on page 22 under number 2 Malaya bottle wolf puppy now

[6:42]if we want to translate that it me every man is his

[6:50]own lawyer pretty much that's the meaning of the book this book

[6:54]was authored by eben baba way alchemy he's known as a shade

[7:03]Ursa Duke we call him as chef acid ook he is known

[7:07]by this name and a Sudoku means the truthful one he died

[7:10]in the year 381 now what's different about this second book from

[7:15]al-kafi is that al-kafi gathered all types of hadiths this specific book

[7:22]gathered only those hadith that have to do with specific rulings with

[7:28]Islamic law so Hadees that explained the verses of the Quran Hadees

[7:33]that have moral Commandments you generally don't find it in this book

[7:41]he specifically wrote this book to include legal rulings Hadees that speak

[7:49]about Islamic laws not any other topics so that's the second book

[7:54]it's called man la llamada wouldn't sake if you have the book

[7:58]it's on page 22 under number 2 now the technical meaning of

[8:04]that is every man is his own scholar or lawyer that's the

[8:07]meaning of it because he's dealing with legal laws the third book

[8:15]and the fourth book the third is at a deep which means

[8:18]the refinement of laws and the fourth is Anna steps are which

[8:34]means basically examining the books that we have in the school of

[8:40]a debate that there seems to be some disparity or contradiction among

[8:44]them now a steps are comes from the word bus our vision

[8:51]to have vision so to be enlightened that's the technical meaning of

[8:55]it steps are to be enlightened to have a vision these two

[9:00]books are authored by a sheikh abu see who died in the

[9:07]year 460 after the hijra so what does he examine in these

[9:13]two books he not only examines legal rulings but a specific type

[9:19]of legal rulings if there are for example some there's some unclarity

[9:24]some vagueness about some hadiths he mentions them and he analyzes them

[9:29]if there's a contradiction between two narrations he looks and examines that

[9:34]contradiction so he's still dealing with legal rulings so you'll find that

[9:38]three out of these four main books they have to do with

[9:42]what with Islamic legal rulings and the first one only al-kafi is

[9:46]the most comprehensive general one that talks about pretty much every subject

[9:51]so these are the four books now there was a fifth book

[9:59]by the name of Medina 2l the city of knowledge a third

[10:03]also by acid OOP Sudoku authors the second book Malaya Morrow alpha

[10:10]P had another bigger book called Medina Tulane it's more than double

[10:16]the size of Malaya Laurel fatigue now unfortunately this book did not

[10:25]survive in history an a lament majlisi a great scholar who lived

[10:29]some three centuries ago he spent so much time he exerted so

[10:38]much effort he spent so much money and resources to find this

[10:42]book but he did not find it about four to five hundred

[10:48]years ago this book became extinct for some unknown reason it just

[10:53]got lost there were very limited copies and throughout history these copies

[10:59]just got lost so initially we had five main books only four

[11:04]of them survived in history the fifth one Medina Toulon did not

[11:10]make it in history and that's very unfortunate we lost many many

[11:16]ideas because this book was lost it's not that they were thrown

[11:21]in the trash those that got lost some of them it's because

[11:28]libraries for example were attacked or burned so they got burned some

[11:32]of them we just don't know what happened to that remember books

[11:36]and the past were very valuable they were very caustic today you

[11:40]could just go buying a book for 10 20 30 40 dollars

[11:42]back then because the paper was expensive the ink wasn't expensive they

[11:47]couldn't just copy it through a copy machine or printer they had

[11:53]to have scribes writing every word and every letter so it would

[11:58]be costly to own a book so sometimes the inheritors they would

[12:03]inherit a book from their father let's say their father was a

[12:07]scholar his children were not scholars and they didn't know the significance

[12:11]of this book and maybe they just sold it in the market

[12:13]somewhere they just misplaced it so there are a number of reasons

[12:19]why some books got lost in history but unfortunately this is one

[12:22]of the books that got lost in history called the city of

[12:25]knowledge a lot of it was due to political problems Wars battles

[12:32]it was very very common that when someone would come and declare

[12:38]war on a city they would put that city under siege conquer

[12:42]that city one of the first things they would do is burn

[12:47]the libraries to destroy that culture this happened repeatedly in Islamic history

[12:53]especially when the Mongols from eastern China attacked the Muslim lands one

[12:57]of the first things they would do they would take the books

[13:01]throw them in the river in one instance in Baghdad and Iraq

[13:05]they attacked libraries they threw them in the Tigris River history tells

[13:13]us the river became black because of all those books and the

[13:16]ink because when you put a book using old type of ink

[13:22]and water the ink would be just washed away the river you'd

[13:26]River if you've seen the Tigris River it's a big big river

[13:30]it's not like the Rouge River that we have here it's big

[13:33]it's humongous even the Euphrates at one point it could be maybe

[13:39]half a mile wide it's so it's very big it became black

[13:42]with ink because they destroyed all those books so this is one

[13:50]of those books that got lost now with this we end with

[13:53]the introduction with the introduction of this book by a shahida Thani

[13:59]and pretty much she ends the introduction by saying that in the

[14:02]science of hadith were not really examining the content of hadith and

[14:07]looking at each individual hadith we're looking at the science of it

[14:14]which hadith is weak which hadith is not in terms of its

[14:18]chain whose report can we accept and whose report should we reject

[14:22]what are the criteria to accepting someone's hadith that's what we study

[14:28]and the science of hadith we don't we're not actually concerned with

[14:35]the content of the hadith the content you examine it and fit

[14:37]in Islamic law and theology or whatever subject you're dealing with let's

[14:41]now go to chapter 1 on page 25 and look at the

[14:48]four most important classifications of hadith there are four fundamental categories of

[14:55]hadith and all other sub categories go back to these four let's

[15:01]examine to the let's examine some of these categories the first one

[15:06]is called the Asahi hadith sahih means authentic what constitutes a sahih

[15:27]hadith how does a sahi hadith become authentic yes you need reliable

[15:33]narrators first of all if you look at the text it says

[15:39]the tradition whose chain of transmission is consecutively linked to the muscle

[15:44]to the infallible so you should not have a gap or a

[15:47]broken chain you should have a direct link to the Prophet or

[15:54]the Imams if there is one missing link we can no longer

[15:56]consider this hadith to be Sahay to be authentic so for example

[16:02]of one of the narrators doesn't tell us who's he's narrating it

[16:06]from there's a gap or one of the narrators who didn't meet

[16:11]the Imam they said le ma Masada Allison I'm said so-and-so and

[16:15]he doesn't tell us what his sources are this is a broken

[16:21]chain a broken chain does not qualify to be a sahih hadith

[16:24]that's the hadith itself could be an authentic hadith if we examine

[16:28]its content and other clues but the chain of it can no

[16:34]longer be rendered sorry so it has to be a connected chain

[16:37]to the muscle such that all of the narrators are directly narrating

[16:43]it from a narrator whom they've seen and they directly heard it

[16:46]from there is no gap here if there is a gap it's

[16:53]a broken link narrated by one voracious Amami the word voracious here

[17:01]is referring to the Arabic word Aden have you heard of this

[17:05]word addala Aden Arjun has numerous translations in English one of them

[17:15]is just someone who's just someone who's upright so that's number one

[17:20]a voracious Emami what does umami mean a Shia who believes in

[17:28]Islam and in the 12 Imams of a debate so everyone in

[17:33]the chain be upright just and also Asia for us to consider

[17:40]this hadith to be saya to be authentic does that mean that

[17:47]if a person who's narrating is reliable but not Shia we don't

[17:51]accept his hadith no this is just a classification of hadith whenever

[17:55]you see shia scholars saying saya what do they mean by it

[18:01]all the narrators are upright Shia Imam ease that's the definition of

[18:06]it it doesn't mean that only these hadees are correct no we'll

[18:09]look at other classifications other categories and we accept the hadith of

[18:14]someone who's reliable so on all levels every narrator must be upright

[18:29]added just and secondly what must be a Shia so if there

[18:32]is a gap in the chain it's no longer sire if it's

[18:37]not narrated by someone who's Aden or a mommy it's no longer

[18:41]considered sire now if you go to the second or third paragraph

[18:49]the author says the Sahir tradition according to the Sunni definition of

[18:54]it is a tradition that is consecutively transmitted from one reliable accurate

[19:00]reporter to the next although it must be noted that according to

[19:08]the Sunnis it suffices for the reporter to be voracious to the

[19:13]extent that there that there be no outward sign of immorality when

[19:18]it comes to what a Dada is what do we mean by

[19:24]someone being upright or just there's a difference between the Shia main

[19:29]view and the Sunni main view so we have the word adalah

[19:41]which means you know justice of uprightness but scholars disagree on the

[19:52]meaning of it the general Shia view is that someone who's upright

[20:03]someone who's added someone who's just must have that inner capacity and

[20:11]power to restrain himself and abide by the laws of Sharia so

[20:16]we must know from witnesses those who lived with this first person

[20:26]from Clues that this person has this active you know intention to

[20:31]be on the right path and they have that level of faith

[20:38]that protects them generally from insisting on sins that's the meaning of

[20:42]uprightness according to the main Shia view the sun-lee definition of uprightness

[20:48]of adalah is that as long as you don't see any outward

[20:55]sign of immorality meaning this person in front of you is not

[21:00]sinning is not doing something immoral then you assume this person is

[21:05]idle and just what's the difference between the two based on what

[21:09]we've described what's the difference between the two we're not talking now

[21:15]about Amami or not let's put that on the side we're talking

[21:23]about I Donna just justice not the chain we're talking about the

[21:32]person himself okay you have the right idea there according to the

[21:45]Sunni definition as long as you're not seeing any immorality from this

[21:49]person this person is a Muslim right we're not seeing any signs

[21:53]of amore this person is not like publicly sinning we consider him

[21:58]to be just according to the main Shia definition that's not enough

[22:03]it's not enough to say this person is odd just because I

[22:10]haven't seen anything immoral from him I need to know that this

[22:15]person is actually upright I need to have that kind of knowledge

[22:19]and familiarity with this person to be able to witness look I

[22:26]know this person well I've lived with this person I've seen him

[22:31]in different circumstances he has that firm faith and this person is

[22:35]not immoral does not do anything immoral even let's say in their

[22:42]private life I have that impression that's different sometimes a person you

[22:48]only see him in public right a person comes to the mosque

[22:50]to the market you don't see them doing any acts of immorality

[22:53]this one you say okay that's enough redonda this person is odd

[22:58]as long as you've not seen anything even if you see this

[23:02]person a few minutes a day but as long as you're not

[23:06]singing any signs of immorality that's good enough the Shiar say that's

[23:10]not good enough you don't know this person this person out there

[23:13]in the mosque in the market is not going to show you

[23:17]his real self how do you know if this person is really

[23:19]upright see like the imam of the jama the leader of the

[23:27]congregational prayer you have to know from clues from experience right that

[23:31]this person is an upright person this person is a truthful person

[23:35]it's not a person who insists on sins you have to know

[23:40]a little bit about this person for you to make that assessment

[23:43]just because this person is not showing any signs of immorality you

[23:47]can't quickly say this person is audit so you need someone to

[23:54]witness for you that I've lived with this person a friend you

[23:57]know a partner to tell you this person is just this person

[24:04]is audit so according to the Sunni definition we have many many

[24:09]items right pretty much anybody who narrated hadith and we didn't see

[24:14]any specific sign of immorality we automatically considered them to be what

[24:19]to be just or as in the share view it's harder to

[24:21]consider someone to be idle because you really have to know more

[24:27]than just the outside for you to make that assessment hence the

[24:31]author says in that paragraph this results in an abundance of authentic

[24:37]traditions in sunni hadith literature in the sunni school of thought you've

[24:43]gotten many many more hadees which they consider to be satya to

[24:47]be authentic because their definition of a Dada is more loose whereas

[24:54]we are stricter stricter with our definition of a Dada now let's

[25:00]go to the paragraph after that the author says it must also

[25:08]be noted that people such as assayed and motiva one of the

[25:11]great scholars of the past who do not implement solitary reports at

[25:15]all as st.

[25:17]amant Allah was one of those Shia scholars who would only accept

[25:23]a hadith that is mota wata as for solitary reports if it's

[25:28]just one hadith - Hadi three honey's he would not implement it

[25:31]he would not accept it he will only investigate the circumstances of

[25:36]a Motilal report if there is a hadith that could be motiroti

[25:41]he'll go and investigate it but if there's just one hadith solitary

[25:45]hadith khabar why would he go and investigate the chain no because

[25:50]even if you have a perfect chain he's still not going to

[25:55]implement the hadith according to his methodology according to his beliefs he

[26:01]believed only motivator hadiths are good but as for the solitary hadith

[26:04]they're not good enough for me to implement because they don't give

[26:07]me certainty hence he would not bother himself to go and examine

[26:12]the chain if there's just one hadith about an issue or two

[26:15]hadith he would only examine the circumstances of a Mottola to report

[26:19]now most Shia scholars don't accept we save there's one hadith if

[26:25]it's authentic we'll accept it even if it's just one solitary hadith

[26:30]but as for those who do accept shiburin wah head the solitary

[26:37]report if you have one hadith all the narrators are reliable their

[26:42]Arden they're just according to the Shia definition of justice and their

[26:48]Amami their belief is also sound then they would implement their hadith

[26:52]and we see that from the majority of our scholars now in

[26:56]the last paragraph under this heading the author says in the beginning

[27:00]of page 26 if an authentic report is shot unusual the chain

[27:09]is saya but there's something unusual about the hadith or it contradicts

[27:16]another sahih hadith you have to sorry Hadees that are contradicting each

[27:19]other then it is not implemented we can't automatically say we accept

[27:24]this hadith but the preponderant the dominants report is sought out and

[27:29]used instead so if we have two hadith there both when you

[27:34]look at the chain they're authentic they're narrated by reliable just Imam

[27:39]ease so there's a contradiction we can't accept both of them obviously

[27:43]when you have a contradiction so we have to go and see

[27:45]which one has more weight which one has better narrators they're all

[27:54]reliable but some of them are higher in ranks than the other

[27:58]one are there any clues that tell us one hadith is more

[28:03]dominant over the other hadith has more weight than the other hadith

[28:06]then we take one of them we'll examine how we do that

[28:08]later but for now just know that if you have two authentic

[28:13]hadith but they're contradicting each other we can't accept both of them

[28:17]there's a contradiction there's a way to resolve that contradiction and that

[28:22]disparity so this is the first classification or type of hadith that

[28:27]we have at hadith Asahi so very briefly what is the hadith

[28:33]Asahi and the Shia school of thought three criteria just know this

[28:37]number one the change should not be a broken chain and what

[28:45]do we mean by a broken chain no don't put the reliable

[28:48]now we're just looking at criterion number one direct link to the

[28:52]Imam there's no gap here that's number one number two has to

[28:59]be upright just idle that's the definition of Adela and number three

[29:03]has to be Emami has to be a Shia for us to

[29:08]consider this hadith to be a sahi authentic hadith so that's the

[29:12]first time let's go to the second type Hassan or good hadith

[29:20]that's the second type of hadith that we have so the first

[29:23]was Sahay the second is Hassan which means good in order for

[29:35]a hadith to be Hassan you've got the same criteria for the

[29:41]Sahir but there's only one difference in the sahadev you need to

[29:47]make sure that the narrators upright and just when it comes to

[29:52]the Hassan hadith if you look at the biography of this person

[30:00]we see that this person is praised you look at the books

[30:05]of biography they tell you this narrator was a good person this

[30:15]narrator was virtuous for example this narrator was a scholar he was

[30:20]an important person in society you see these descriptions they're not direct

[30:26]and explicit in telling you this narrator as reliable just but they're

[30:32]praising him in one way or another but it's not a clear

[30:37]statement that this person is Aden in this case we consider this

[30:45]person to be Hassan to be good now if one person in

[30:53]the chain is Hassan and all the others are Sahir what do

[30:59]we consider the whole chain to be Hudson so if you've got

[31:03]seven narrators six of them are sigh they're Arden right but one

[31:08]of them we can't verify that he's Aden but we've got clues

[31:14]that he was a good person this person is Hassan we can't

[31:17]consider him to be added we're considered to be Hassan the whole

[31:24]hadith becomes what becomes Hassan similarly if you have six narrators five

[31:29]of them are added just and one of them is weak what

[31:31]happens to the whole hadith it becomes weak we consider weak if

[31:39]one of them is weak one of them is a liar let's

[31:43]say the whole chain becomes what a liar the whole chain becomes

[31:47]weak so when you're classifying the chain of a hadith you always

[31:51]look at the one who's the problem there right if one person

[31:59]is problematic in the chain the whole chain becomes unreliable so to

[32:04]have a Sahadev every single narrator must be just if one of

[32:08]them is Hassan is good we can no longer consider this I

[32:12]need to be Sahir we call it Hassan now is the hadith

[32:17]that is Hassan accepted yes most scholars accept the hadith that is

[32:22]hasn't some don't some scholars in our history they only accept the

[32:26]sahih hadith but the majority of scholars especially today they will accept

[32:31]the hadith that is Hassan but here's the question if there's a

[32:36]contradiction between a sahih hadith and a hadith that is Hassan which

[32:44]one do you think has more ways the sahih hadith because every

[32:48]single narrator has been proven to be just to be upright whereas

[32:52]the Hassan yes there are indications this person was a good person

[32:59]but it's not that explicit that he was a pro so that's

[33:02]why the sahih hadith carries more weight than the Hassan hadith even

[33:06]though we accept that the hadith that is Hassan so that's the

[33:17]second category that we have yes basically the Sydney definition of sahi

[33:25]according to Isis hasn't with the only difference that the person in

[33:30]the chain must be a Shia Imam II for it to be

[33:35]Hassan if you have a non Shia narrator and the chain will

[33:40]examine another classification another category so a a Hassan hadith every narrator

[33:46]is a Shia there's no break in the chain it's a consecutive

[33:50]link chain however at least one or more narrators is not proven

[33:55]to be just or added but we just see that he's praised

[34:01]in the books of biography that's the hadith that is Hassan that's

[34:09]exactly what Najah she does sometimes Najah she will examine a narrator

[34:20]and he'll tell you this narrator is just as reliable and he

[34:25]gives you words that indicate he was just sometimes Najah she doesn't

[34:31]do that he tells you this narrator was a good person he

[34:35]was respected in the shia community for example he was a scholar

[34:41]he was humble this is hassan because he's not directly witnessing that

[34:47]this person is aden he's just telling you this person had good

[34:50]character but good character is not enough for us to consider this

[34:57]person i did we need clear words that tell us this person

[35:01]was Aden but what the majority of our scholars they accept the

[35:07]hadeeth that is Hassan as long as this person had good character

[35:10]then you know we don't have reason to believe that you would

[35:16]have lied but there are some scholars in history who will not

[35:25]accept the hadith that is Hassan yes the other books also give

[35:29]us a chain not all of the hadith but most of them

[35:35]there is a chain to them yes so this is the Hassan

[35:37]that we have for example a shaker to see he accepts the

[35:48]hadith that is Hassan he will implement it without any hesitation all

[35:55]those scholars who say the adalah like the Sudanese say is just

[36:02]an outward sign well also accept the hadith that assassin because according

[36:06]to them that constitutes Adana like the sunnis say and so they

[36:11]would even accept the hadith and implement it so if your definition

[36:15]of adalah is loose like the sunni definition will you accept the

[36:19]idea that it has set obviously you will accept it it's even

[36:21]sahi according to you because you are flexible with your definition of

[36:32]Adana but some scholars for example like a llama el Henley he

[36:39]does not accept the hadith that is Hassan al-amin heli was of

[36:43]the opinion that no the hadith has to be sahi for it

[36:47]to be accepted I do not accept the hadith that is Hassan

[36:57]yes did you have a question no no they both go back

[37:01]to the masoom or the Imam see both the Sahay and the

[37:08]Hassan you have a direct link a direct chain to the Imam

[37:11]or the Prophet they're the same from that aspect they're both Shia

[37:18]narrators so that's also the same the only difference is that in

[37:23]the hadith that Asahi every narrator must be just must have darlin

[37:30]whereas in the hadith that is Hassan they don't necessarily have to

[37:38]be proven to be just as long as there are words that

[37:41]praise them that's enough like saying this person was a scholar this

[37:45]person was humble this person was a good man but they're not

[37:52]explicitly stating he's Aden that's the difference between the Sasson and this

[37:58]I know according to Shia school of thought there is no difference

[38:04]between the hadith from the Prophet or the amount it carries the

[38:10]same way because they had the same authority that the Prophet had

[38:20]so no there is no difference when it comes to that the

[38:34]knowledge of the Imams was given to them by the Prophet so

[38:39]all their knowledge is the knowledge of the Prophet so they have

[38:41]the same Authority so that's the second type are there any questions

[38:45]about the difference between the sahi and the Hassan is the difference

[38:52]between them clear sea sometimes you have a friend you come in

[38:56]witness and you say look my friend is upright I know him

[39:02]in and out he is god-fearing he doesn't sin he has good

[39:04]faith and so on and so forth this is what I Donna

[39:10]you're witnessing that your friend is just sometimes you're introducing your friend

[39:15]and you say my friend is a good person he's got a

[39:18]good personality he's got a good attitude right he's humble and so

[39:23]on and so forth you're not explicitly witnessing that this person is

[39:28]just an upright but in the end you are praising your friend

[39:30]if your friend was a liar a bad person you wouldn't say

[39:37]these words obviously right if you're truthful that's the difference between the

[39:42]Hassan and the Savi the Hasan is the narrator who has this

[39:46]words of praise the Sahay the Aden is the one who explicitly

[39:54]has ribs in the books of biography saying that he was upright

[39:57]so the sahih hadith has more weight than the Hasan hadith obviously

[40:02]however most scholars just as they implement this I hate hadith they

[40:09]will also implement the Hasan hadith yes if there's a contradiction between

[40:13]the two we will give preference and weight to this ahadith over

[40:27]the Hassan hadith there's a contradiction between them Abu Hurairah yes so

[40:43]according to the shia school of thought abu huraira has not been

[40:56]proven to be just or even Hassan due to historical clues about

[41:01]his personality and his truthfulness so yes we don't consider his hadith

[41:06]to be authentic he does have some Hadees that are true you

[41:10]know the 5,000 hadith that he is narrated for example in some

[41:15]Sunday books we don't automatically say that oh they're all false we

[41:18]need to look at clues because he did mention some hadiths that

[41:22]are true but many of them are also not reliable but we

[41:27]don't consider Abu Huraira to be a reliable person we have to

[41:31]examine and analyze each hadith that he narrates to see if his

[41:35]hadith is true or not so yes the Sunni schools of thought

[41:40]consider Abu Hurairah to be just to be reliable and they accept

[41:46]his hadith whereas we do not accept his hadith so that's the

[41:49]second category that we have as for I share the wife of

[41:58]the Prophet we also have indications that she was not accurate in

[42:01]many of the hadith that she said ah and there are two

[42:07]points here briefly number one her stance against the idol debate was

[42:11]very clear right the enmity that she had for Imam Ali Ali

[42:15]salam for a mammal hasn't so when it comes to her depicting

[42:21]the idol bait talking about the idol debate we don't trust her

[42:25]statements because she had a personal and political problem with them which

[42:30]causes us to doubt some of her Hadees number two you will

[42:38]find that aisha she had many hadith praising her father for example

[42:42]and praising her own self and often times she would exaggerate about

[42:46]her qualities to give you the impression that she was the most

[42:50]favorite wife of the Prophet this is another reason why we have

[42:56]doubts about some of her narrations we don't say we don't dismiss

[42:59]all of her hadith but we have to analyze each hadith that

[43:04]is attributed to her to see if she was accurate with that

[43:07]hadith or not because she had the tendency to exaggerate for example

[43:10]all these hadiths will tell you the Prophet married her at age

[43:15]six and the marriage was consummated at age nine and these are

[43:18]Hadees only she claims even if you go to Sydney books who's

[43:23]the source of these headings who's claiming I show is nine other

[43:28]companions no who's the source yes the companions narrate from her but

[43:33]who's the one who's claiming that she was not herself to make

[43:38]herself look so desirable that the Prophet you know was in such

[43:43]a rush to marry her that she was so young that he

[43:45]proposed to her so these are indications that she would exaggerate and

[43:52]that's why we don't accept all of her hadith we do cast

[43:55]doubt on a number of her narrations for her tendency to exaggerate

[44:00]yes we reject that she was nine according to historical research she

[44:09]was somewhere between 16 and 20 if we look at the date

[44:13]of her birth the testimony of some companions the date of her

[44:19]death her age when she died and you put it together it

[44:20]just does not match that she could have been nine when the

[44:25]Prophet Meritor is just impossible she must have been older than nine

[44:29]so somewhere between 16 and 20 is when the Prophet Sal Allahu

[44:32]Allahu Allah married her so that's the second category of hadith that

[44:37]we have let's look at the third one the third one is

[44:43]called the MU s stock or the dependable does anyone know the

[44:49]word more sucks from what word does it come with who go

[44:56]to a more simple word cerca exactly so the third category is

[45:10]what is called the Melissa in English the dependable or reliable you

[45:20]mentioned circa what the stick I mean circa is trust so somebody

[45:24]who is thicker what is he trustworthy right someone who is reliable

[45:29]someone who's trustworthy that's the meaning of dependable now very briefly who

[45:36]is the one which chain is considered dependable so first of all

[45:42]the chain has to be a one - the Imam a continuous

[45:47]chain - the Imam there's no break in the chain number one

[45:53]so the same as the first two categories number two all the

[45:58]narrators must be truthful and reliable however they don't have to be

[46:03]Shia so if there's a narrator who's not Shia but when we

[46:08]look at his biography the scholars of biography or the witnesses have

[46:13]said this person did not lie he was truthful he was reliable

[46:19]any of these words it tells us that this person was more

[46:24]dependable and the entire chain if you have one such person becomes

[46:32]more thug and dependable do we accept the hadith that is dependable

[46:37]the majority of scholars today will accept the hadith that is more

[46:41]sup and dependable because all we want is reliability but there have

[46:45]been some scholars in the past who will not accept the hadith

[46:50]that is dependable because they believe that every narrator must be Shia

[46:55]Amami and so if the hadith is not sari or Hassan they

[46:58]will not accept it even if one of the narrators is reliable

[47:02]but as long as he's not a mommy Shia I had a

[47:09]corrupt belief system they will not accept it so according to previous

[47:14]scholars Hassan had more weight than the dependable because they did not

[47:20]recognize the dependable to be authentic or to be legitimate today our

[47:24]Mirage attorney will give more weight to the dependable than the Hassan

[47:28]why because when it comes to the narrators in the dependable Gnostic

[47:37]ADIZ someone is witnessing that this person was truthful reliable whereas in

[47:44]the Hassan they're just praising them they're not explicitly saying stating this

[47:49]person was truthful reliable it's just praising them so some scholars will

[47:55]consider the dependable hadith to actually have more weight than the Hassan

[47:59]hadith because we've got witnesses who are telling us this person is

[48:03]truthful so that's the third category of hadith another name for the

[48:09]dependable report is the Chloe the strong hadith so if you hear

[48:16]in the science of hadith this hadith is strong what does it

[48:19]mean it's the third category it's the dependable or the more --them

[48:23]that means it's a strong hadith so if there was anyone from

[48:32]the narrators who did not have the full correct belief for example

[48:36]he was a wok Rafi though opera fees were those who recognize

[48:40]the Imams up until a llamar milk album the seventh EEMA an

[48:47]imam or ova and onwards they rejected them we call them who

[48:50]want the fees so if a hadith is narrated by a Rafi

[48:55]do we accept his hadith yeah we accept this hadith if he

[48:58]is reliable but do we consider it a sahi hadith in the

[49:04]science of hadith no what do we consider it the third one

[49:06]the dependable the more sup any questions about this third category or

[49:10]is it clear it's the same as number one and two in

[49:15]its criteria except for one they don't have to be Shia they

[49:20]have to be reliable you should have a consecutive chain there's no

[49:24]break there's no gap in the chain but the only difference is

[49:26]what they're not Shia but they're reliable narrators we examine their biography

[49:33]and their biography shows us that they were reliable yes brother yeah

[49:40]for example if he was a nice man le yes this person

[49:49]would be Northup would not be sorry we'll talk about that later

[49:57]does the narrator have to be Muslim or it could be a

[50:02]non Muslim as well we'll light we'll look at that later and

[50:06]one of the requirements so these are the third categories the fourth

[50:10]one is called the by Eve which means what week any hadith

[50:13]that is not one of these three categories that we just discussed

[50:18]as one that's life so if you have a narrator who's not

[50:24]just not reliable it's anonymous we don't know who the narrator is

[50:29]or we know that he was a liar we call this all

[50:34]week we call this all life if we cannot determine that every

[50:39]narrator in the chain is reliable then we can no longer consider

[50:44]this hadith to be one of these three and it has to

[50:50]be naive so that's the definition of the life that's why you'll

[50:54]find in the first paragraph the author says life is a report

[50:59]that does not fulfill any of the conditions from the above three

[51:07]categories we consider this to be a hadith that is life now

[51:13]does that mean that the hadith that is life we automatically dismiss

[51:20]it no we have to look for clues so scholars when they

[51:23]look at a hadith which whose chain is life you have to

[51:28]look at Clues look at the early scholars did they have clues

[51:31]that this hadith was authentic are there any clues in the Quran

[51:36]in the history of the Imams that tell us this hadith was

[51:39]authentic and as if it was it a very well-known hadith such

[51:44]that it was accepted by the majority of scholars and those who

[51:47]were experts in hadith you have to look at these clues if

[51:52]you find some of these clues this will make a hadith acceptable

[51:55]let me give you an example let's say there's a hadith when

[52:01]you look at the chain it's life either one of the narrators

[52:06]is not reliable it's anonymous narrator or a liar a narrator who

[52:10]is a liar so the chain is life but you go and

[52:14]you see a shackle to see a shackle movie as say Delmore

[52:20]tava all those early scholars they accepted the hadith and they issued

[52:24]their fatwa based on this hadith and they knew who their narrators

[52:26]were the chain is there in front of their eyes and scholars

[52:32]like a sheikh abu see they were experts in the biography of

[52:34]men so this tells you wait a minute this chain here is

[52:38]problematic I can't verify the authenticity of the chain there's an anonymous

[52:45]narrator in it or there is a liar in it however when

[52:49]I look at those early scholars who were so meticulous with their

[52:53]thieves and they were pious yet all of them unanimously applied this

[53:00]hadith and they issued fatwas according to it what does that tell

[53:05]you that they've they must have had other clues that gave them

[53:09]certainty this hadith is correct but these clues were lost they did

[53:15]not reach us that's why you'll find mirage today when they come

[53:18]across such hadith if you look at the chain only it's a

[53:22]weak chain but there's still issue a fatwa based on it when

[53:24]he asked them why they're like we looked at the early scholars

[53:29]there was who those who were closest to the time of the

[53:31]Imams and the companions we saw all of them unanimously implemented this

[53:35]hadith why when they were so meticulous and one of them forgot

[53:41]made a mistake all of them made a mistake it's impossible they

[53:44]must have had another clue that this hadith was said by the

[53:48]EEMA so that's why they'll trust those the judgments of the early

[53:54]scholars because it gives you confidence that it is a hadith that

[53:57]açaí and you will issue your fatwa based on it so just

[54:00]because the chain is weak doesn't automatically mean we dispel the hadith

[54:04]and discredit it no we have to look at other clues if

[54:09]there's earlier scholars implemented the hadith that's a strong indicator and a

[54:14]strong clue that the hadith is correct so these are the four

[54:18]the four categories of hadith that we have sahi authentic hasan good

[54:27]dependable Northup these three we accept now of course there's an order

[54:35]and hierarchy between them the best one is what the sahi then

[54:40]it depends who scholar you're looking at if you look at previous

[54:44]scholars in the past did they consider the Hasan to be better

[54:50]or the more step to be better they considered the hasent to

[54:53]be better why because all narrators are Shia but today's scholars in

[55:00]Moraga who do they consider to be to have more weight they

[55:04]are more subtly dependable or the Hasan the more that let it

[55:11]have dependable why because we have proof that each narrator is reliable

[55:15]and truthful and that gives you more confidence that the hadith is

[55:19]correct then a narrator who's just been praised so if you look

[55:27]at today's scholars we give more weight to the hadith that is

[55:31]more stuck or dependable than the hadith that is hasn't as for

[55:34]the weak hadith the life its any hadith that does not fulfill

[55:41]these three that's considered by it now the dice doesn't mean the

[55:44]hadith is false no it just means you have to do more

[55:46]research to verify the content of the hadith the chain itself does

[55:53]not help you just by looking at the chain you can't automatically

[55:56]say this is a good hadith acceptable hadith you've got to do

[56:01]more research yes brother yes so from the books the book of

[56:14]coffee has about sixteen thousand or so hadith have they been categorized

[56:18]yes you will find books that will tell you you know research

[56:23]of scholars you have this many thousand sahih hadith this many has

[56:28]and this many dependable and the majority of the hadith Sanel Kaffee

[56:32]are considered the chain to be weak now it depends what your

[56:36]criteria is if you're very strict like I say the Hui some

[56:42]9,000 hadith out of the 16,000 in al-kafi will have a weak

[56:45]chain does that mean that the Kaffee is weak no it just

[56:51]means you've got to do further research sometimes sometimes there's a name

[56:55]in the chain a name of a narrator we opened the books

[56:59]of biography we don't find his name there's nothing mentioned about him

[57:03]anonymous he could be very reliable he could have been the most

[57:10]reliable person in his society but history has been lost remember the

[57:13]book of Najah she was very vast not all of it reached

[57:18]us the summary of the book reached us the summary the original

[57:23]book of nagashi got lost in history the summary of it reached

[57:29]us some scholars came after him they surprised this book so there

[57:35]are many anonymous names now we said if you have an anonymous

[57:38]narrator you don't know who he is you go and do research

[57:42]you just don't find anything about him out of these four categories

[57:45]what do we consider the chain if someone's anonymous why do you

[57:50]say Husson a synonymous there's no praise there's nothing mentioned about it

[57:56]it's weak it's considered naive so does that mean that the hadith

[58:00]is automatically bad and just throw it no could be a correct

[58:03]hadith you just have to do what more research to verify the

[58:12]authenticity of the hadith yes even until today we give fatwa is

[58:17]based on weak hadith because we've got other clues that point that

[58:21]this hadith is correct there are many clues one of them is

[58:26]those early scholars how did they treat this hadith Allah Allah Muhammad

[58:33]wali a fiery

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التالي

4- Science of Hadith - Authentic, Good, Dependable and Weak Reports - Sayed Mohammad Baqer Qazwini

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التالي

4- Science of Hadith - Authentic, Good, Dependable and Weak Reports - Sayed Mohammad Baqer Qazwini

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