5- Science of Hadith - Types of Sanad/Chain - Sayed Mohammad Baqer Qazwini

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Transcript

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

[0:15]wa sallahu ala sayidina muhammadin wa ala nabina Tajin allahumma salli ala

[0:23]muhammad wa rahabaan' previously we discussed an important classification of hadith there

[0:35]are four primary categories the first was the Sai authentic hadith the

[0:43]second was the hasan or good hadith the third was dependable or

[0:49]the Mahadev and the fourth was the weak or the hadith these

[0:57]are the primary classifications of the hadith that we have the first

[1:01]one the authentic Sahay hadith there is consensus that it's accepted and

[1:07]that we can rely on it scholars can issue fatwas based on

[1:14]ISA hadith as for the Hasan hadith and the dependable hadith there

[1:20]are some minor differences some previous scholars in the past would not

[1:26]necessarily accept a dependable hadith or a hasan hadith but we find

[1:31]that the majority of scholars throughout time they accept these first three

[1:37]categories of hadith yes the by hadith is not a narration or

[1:45]hadith that we can depend on we need further clues to verify

[1:50]its correctness and authenticity today let's examine some more classifications of hadith

[1:59]there are other categories for hadith and this is also important for

[2:04]us to be familiar with because it really impacts and has an

[2:08]effect on the authenticity of the hadith so one classification of hadith

[2:13]that we have is the most net or the mud tussle hadith

[2:23]so this first category that we'll examine today is called the moose

[2:29]net or mud tussle hadith the Moose net literally means the supported

[2:41]the chain that is supported the mud tussle in Arabic means connected

[2:49]supported and connected basically this means that there is no break in

[3:01]the chain the chain is a consecutive connected chain from the person

[3:08]who's mentioning the hadith all the way until the Imam or the

[3:12]Prophet peace be upon them so this is the definition of a

[3:17]mud tassel or mustnít hadith you will find this commonly used for

[3:21]example you bring a hadith and as this hadith is being discussed

[3:25]the question will arise is this hadith a motifs on hadith it

[3:33]is amos net hadith or no if there is a break in

[3:35]it then it becomes more difficult to verify its authenticity now this

[3:42]classification of hadith the mush net and the mud tusslin this is

[3:51]a criterion for which type of category we discussed last time the

[3:58]Sahay and hasan and dependable right all those three for us to

[4:04]say this is a sahih hadith this is a Hasan hadith this

[4:09]is a most dependable hadith it must be most neither motto so

[4:12]if you have a hadith in which all narrators are added just

[4:20]upright truthful but there is one break in the chain there's one

[4:24]gap right can you call this a sahih hadith no you can

[4:29]no longer call it a sahih hadith or a dependable hadith or

[4:32]a Hasan hadith all these three the chain must be connected to

[4:40]the Imam so we see this classification the misled or the mood

[4:45]tussle this is a an important condition for any idea to desire

[4:53]you cannot have a side chain if there's a break in the

[4:56]chain so this is the definition of the mush net and muta

[5:02]so they're pretty much the same thing there are some minor technical

[5:07]differences between them but for what matters for us they're pretty much

[5:10]the same so that's one classification the second classification of the hadith

[5:21]is Lamar fool now literally to translate them are for it's the

[5:29]lifted or the traced what does myrfor mean the myrfor is any

[5:35]hadith which you ascribe to the Imam the Imam said that the

[5:44]Imam did that but you don't give a full chain we call

[5:53]this mirthful so if one of the narrators is mentioning something from

[5:56]one of the Imams and he did not live in the era

[6:01]of that Imam that narrator says imam sadiq ali sallam said so-and-so

[6:06]the prophet peace be upon him did so and so this is

[6:08]called a Mart for hadith because basically he doesn't provide us his

[6:17]link to the Imam this and the science of hadith is called

[6:20]a hadith that is myrfor so when you see scholars saying this

[6:25]hadith is myrfor we know there is a break in it it's

[6:31]not a connected hadith the narrator's may be all reliable but the

[6:35]last narrator right that the chain ends with he does not have

[6:42]a chain to the Imam he was just saying that day a

[6:46]man said so but he does not have a direct link to

[6:49]the email we call this hadith myrrh for many of their hadith

[6:52]that we have armor for you have a solid chain until you

[6:58]reach the last narrator the last narrator never met the imam but

[7:02]he says a monocyte italiana said so-and-so this hadith is called more

[7:06]four and a month or hadith technically cannot be considered a sahih

[7:10]hadith because of that break in the chain so you have to

[7:15]look at other clues to verify whether this hadith is correct or

[7:20]not any questions about them or four hadith so basically part of

[7:29]it you do have a chain for example : d narrates this

[7:34]hadith from his teacher from his teacher and then you get a

[7:43]break between the teacher of : E and the Imam there is

[7:45]no connection there it's just a type of hadith in which you

[7:51]have a break in the chain that's all we need to know

[7:55]yes there are some technical definitions to it where exactly is the

[7:59]break in the chain but what we need to know at this

[8:00]point is that there is a break in the chain that's what

[8:08]we call a hadith that is more for who if you have

[8:32]a chain it would not be considered more for so yeah if

[8:38]there's no chain then yes it would be more full but if

[8:40]you take a hadith from the book of coffee or bihari there

[8:45]is a chain to it some Haditha even in coffee you will

[8:48]find that one of the narrators who did not directly meet the

[8:52]imam you will say the imam said so and so this is

[8:56]a hadith that is more for we cannot call the chain to

[8:59]be sorry now Bihari also gives us its chain from Bihari all

[9:03]the way up to the profit he provides a chain in his

[9:08]book so upon yes so upon our examination not all those chains

[9:13]are reliable but that's not called him on for why because he

[9:19]gives you the chain so on so narrated on the authority of

[9:21]so-and-so so-and-so it's connected to the time of the Prophet but we

[9:25]have an issue with some of the narrators it would be weak

[9:30]yes but it's not more for its its emotion that what does

[9:33]it hadith but because one of the narrators is not reliable it

[9:39]becomes a weak hadith mother for means you have a break in

[9:42]the chain you don't have a connected chain to the Imam Ali

[9:47]Silla so you'll hear this word a lot in the science of

[9:50]hadith and the world of hadith if you hear this hadith is

[9:55]mother for what does it mean that's all you need to know

[9:57]there's a break in the chain it doesn't go all the way

[10:00]to the Imam either you Sarah that's what it means so this

[10:03]is another classification of hadith we'll skip a few over here that

[10:07]we don't really need to know at this point let's go to

[10:13]page 29 you have the mood dodged the third type of classification

[10:16]that we have is called the mood origin the mood ROG Hadees

[10:25]hadith is the interposed hadith what does that mean this means that

[10:37]sometimes a narrator will narrate to you a hadith but he'll interject

[10:41]his own words in it like sometimes you're telling a story right

[10:46]I went to so-and-so scholar he said this and then in parentheses

[10:53]you add your own words either to explain it to give your

[10:57]opinion to elaborate now throughout history sometimes this does not become clear

[11:04]to us are these the exact words of the Imam or now

[11:07]the narrator is inserting his own words sometimes in Islamic law when

[11:13]we're examining a case we see there's a contradiction between hadith upon

[11:18]close examination of those hadith we realized one of the narrators who's

[11:23]coding the Imam or the Prophet he added his own words and

[11:30]because he added his own words and later on those who were

[11:33]writing this hadith could not distinguish his words from the words of

[11:38]the Imam his words became part of the hadith a created confusion

[11:44]it created a contradiction so this type of hadith we call it

[11:48]a mood or a hadith and interposed hadith what does that mean

[11:52]that means the words of the narrator got mixed with the words

[11:56]of the Imam and we can't really distinguish sometimes we have clues

[12:00]we can distinguish but sometimes it really becomes difficult to decipher exactly

[12:05]what are the words of the Imam and what are the words

[12:12]of the narrator now if we can't distinguish whether the words are

[12:17]the words of the Imam or the words are the words of

[12:21]the narrator can we accept this as an authentic hadith or no

[12:27]we cannot we have a phrase we don't know some parts of

[12:33]it we know belonged to the Imam some parts of it we

[12:36]know the narrator himself he interposed his opinion but we can't distinguish

[12:41]exactly what part of the sentence the Imam said what part of

[12:46]the sentence or hadith the narrator said can we consider this hadith

[12:50]to be an authentic hadith we cannot because we're not sure exactly

[12:55]what the Imam said we cannot use this hadith it becomes useless

[13:03]to us because only the words of an infallible are binding on

[13:10]us right let me give you an example let's say someone delivers

[13:14]a message to you from your boss your master someone of higher

[13:20]authority sends you a message the messenger comes and tells you the

[13:24]message but you don't know exactly what the message is because he

[13:32]changed it he added some words he you know rearranged the words

[13:37]or the sentences and now you don't know exactly what the message

[13:40]is do you act upon it you do not act upon it

[13:44]because you're like I don't know exactly what the message is I'm

[13:46]confused now because someone added their own words into it in that

[13:53]case I cannot act upon this message I need to know for

[13:55]sure that these are the exact words of my master for me

[14:00]to act upon them so this hadith the mudra hadith we cannot

[14:04]depend on it unless we go to research and we come to

[14:10]certainty that these are the words of the amount and these are

[14:13]the words of the narrator sometimes we're able to do that there

[14:21]are clues that you know point to us yes sister [Music] that

[14:35]hadith you're referring to there is a hadith that says if it

[14:42]reaches you that there is a recommended deed to do and that

[14:45]you'll be promised so-and-so reward for it and you're not sure whether

[14:50]we said it or not maybe it was made up it was

[14:56]fabricated and you go ahead and do that good deed then allah

[14:59]subhanaw taala will give you the reward even if we didn't see

[15:05]it that's a different thing here this is saying that if you

[15:09]heard for example you know fasting on the 10th of the month

[15:15]is recommended or praying a tool like a prayer on the beginning

[15:18]of every month is recommended right now fasting in itself is obviously

[15:24]recommended prayer in itself is recommended we have no doubt about that

[15:28]but a hadith comes in our books and says if you pray

[15:34]this two-unit prayer on the first Friday of every month you get

[15:39]so-and-so reward and because you want to do this mustahab recommended act

[15:44]you want to show your obedience to allah subhanaw taala you end

[15:49]up doing it the hadith says God out of his generosity will

[15:53]give you that reward that promised reward in the hadith even if

[15:57]the hadith was fake because you made the effort God will reward

[16:02]you based on the effort that you made even if it comes

[16:05]out to be a fake hadith but since it reached you that

[16:10]the Imam said if you do this pray or you get so-and-so

[16:14]reward Allah does not want to deny you that because you've made

[16:17]the effort therefore because you've had the intention Allah who in Ward

[16:22]you that's different than what we're talking about that's why those hadith

[16:25]that you mentioned if there is an obligation mentioned in them something

[16:29]binding a merger will not issue a fatwa based on that a

[16:33]merger will say do it it's mustahab you'll get the reward because

[16:36]the imams have promised you'll get the reward but it's not binding

[16:42]i can't issue any fatwa on it it's not possible for me

[16:45]to issue a fatwa on so that's a different thing over here

[16:52]we're talking about a hadith that has to do with prayer fasting

[16:55]hajj anything and we get this hadith from the imam in which

[16:59]he's describing to us how to do something for instance or what's

[17:04]halal and what's Haram but we know that the narrator interjected his

[17:07]own opinion and now we're confused we don't know whether the Imam

[17:11]really said this part or that part the whole hadith becomes ambiguous

[17:15]to us and we cannot see the Prophet and the Imams were

[17:45]very clear that it is a big sin for someone to forge

[17:50]a hadith come up with a hadith and claim that the Prophet

[17:54]said when he did not say it even if you want to

[17:56]you know forge a good hadith in your opinion to encourage people

[18:01]to do good deeds you don't have that right this is Haram

[18:04]because God shows us his religion we can't make up hadith to

[18:07]encourage people to do good deeds this is an act of lying

[18:14]so yeah this is you know an offense in the religion of

[18:17]Islam so now the Prophet is saying the Prophet is saying in

[18:25]a number of authentic hadith and the Imams that if a hadith

[18:28]comes to you if you know that it's forged okay that's different

[18:34]you know this hadith is false but there's a hadith that has

[18:38]no chain let's say the chain is ambiguous you don't really know

[18:41]whether the Prophet said or not he may have said it he

[18:46]may have not the Prophet says even if you end up doing

[18:49]it it's not an obligation binding of course because halal and haram

[18:54]that which is binding must only come in an authentic hadith if

[18:58]I have a weak hadith if I can't issue a fatwa and

[19:02]say all people you're obligated to do this because I don't have

[19:05]evidence if the chain is weak for instance but let's say I

[19:10]have a hadith that's not talking about Hannah and Hannah it's talking

[19:15]about good deeds it's talking about a reward promised if you do

[19:19]certain good deeds which the deeds in themselves they're good we know

[19:22]that they're good deeds but the hadith says you get this big

[19:27]throw up for it this big reward for it the Prophet says

[19:29]if you did it out of good intention even if I didn't

[19:33]say it in reality because you the one who followed this hadith

[19:38]you had good intention I'll give you the reward that's out of

[19:42]Allah so generosity because you showed the good intention let me give

[19:47]you an example let's say let's say someone and in his house

[19:53]his friend comes up to him and doesn't look your mom said

[19:57]if you clean up your room right she's going to give you

[20:02]so and so he goes and he cleans his room turns out

[20:04]his friend was lying his mom Nevers said that right but is

[20:09]it good to clean your room does that make your mom happy

[20:11]absolutely so now your mom says look I didn't say that but

[20:16]since you made the effort I'm gonna give you the reward but

[20:21]what is the friend did was was a sin because he lied

[20:23]he lied with good intention but a good intention does not validate

[20:29]a lie and does not make a lie Hana so that's how

[20:32]we can understand those hadith in any case the model a hadith

[20:38]is not a hadith that's false or somebody fabricated known the chain

[20:44]is reliable let's say we know there's a link to the Imam

[20:47]and the narrator is not lying to us but as he's saying

[20:54]the hadith in parentheses he says some words now when he said

[20:58]it the day he said it it was clear to his audience

[21:02]right but then throughout history as this was documented we don't know

[21:08]exactly when his words finished and the words of the Imam started

[21:11]or the other way around we call this a module a hadith

[21:15]where we don't know what part of the hadith is the Imams

[21:18]words and which part is the words of the narrator so the

[21:23]narrator is not lying no he's just explaining you know sometimes when

[21:27]I'm saying a hadith to you I'll stop a few seconds to

[21:32]explain what this word means later on somebody who was not present

[21:35]here maybe he was just reading the transcription of the class he

[21:39]doesn't know when the words of the hadith stopped and what am

[21:45]i doing my own explanation so if this creates confusion and we

[21:49]can't decipher we call this module a hadith another category of the

[21:53]hadith is the hadith that is measure what does measure me renowned

[22:07]famous widely-recognized these are all definitions of a mature hadith a hadith

[22:15]that is mature is a hadith that is widely circulated it is

[22:23]circulated and many of the books that we have it is circulated

[22:27]in our books for example you see those early scholars the early

[22:35]narrators they all knew this hadith however when you look at the

[22:44]chain of the hadith it does not have a chain as a

[22:46]broken chain as a weak chain many scholars will implement an act

[22:55]on a famous renowned hadith even if the chain is weak why

[23:00]because it was so widely circulated that those early companions and scholars

[23:06]had clues that this hadith was authentic so today when we look

[23:12]at some hadith we see they have broken chains but we see

[23:16]scholars act to come up acting upon them why because they're mature

[23:19]they're very well known hadith and those early scholars had probably much

[23:26]many more sources they had clues that this was said by the

[23:35]EEMA just like what what's that moto art you know with a

[23:38]lot to generate certainty this does not generate certainty but it gives

[23:42]you some level of confidence that does hadith you know all the

[23:48]Companions of the amount they were familiar with it they used to

[23:51]discuss it it's mentioned you know the in their books they make

[23:54]references to it right now today I only have one chain to

[24:00]this hadith and it's a broken chain because it's a broken chain

[24:03]it's a weak chain however since those early scholars and companions widely

[24:09]circulated this hadith it gives me confidence that the Imam said it

[24:17]because if it was a false hadith they would have known and

[24:19]they would have made it known to us that this is a

[24:23]false hadith so many scholars will accept amateur hadith some scholars won't

[24:27]by the way there are some Manoj today were very strict they're

[24:29]like I don't care if it's my shoulder or not I need

[24:33]a solid chain if I don't see a solid chain I'm not

[24:37]gonna act upon it so there's some differences but I would say

[24:39]the majority of scholars throughout history would act upon a mature hadith

[24:45]no so the criteria first of all you don't look at books

[24:55]published today that's not an indicator go back a thousand years ago

[24:57]during the time of Collini Sidhu Lucy right examined the books at

[25:03]the time and see the scholars at the time how did they

[25:10]deal with this hadith you'll find that this hadith at that time

[25:13]Shaco to see for example he's acted upon it Collini has acted

[25:20]upon it Sidhu has acted upon him it was common it was

[25:25]a very well-known hadith that they acted upon but today when you

[25:29]open our books you only see one hadith in the book of

[25:31]coffee for example that mentions this issue which they acted upon and

[25:38]when you look at the chain it's a broken chain but because

[25:41]all those scholars were aware of this hadith they acted upon it

[25:44]and it was just the famous hadith amongst amongst them in that

[25:51]case some scholars will say I accept this hadith it's good enough

[25:55]for me to issue a fatwa because it's a renowned hadith and

[26:00]so but so well established famous hadith even if I don't have

[26:04]a chain to it but I'll trust those early companions who widely

[26:08]circulated it because when something becomes widely circulated right it gives you

[26:13]confidence that the Imam probably did say otherwise how did this get

[26:18]widely circulated if it wasn't you know a clearly false hadith you

[26:21]would swear you would have seen the pious companions you know making

[26:27]that known to us they would have attacked us hadith they would

[26:30]have given any stance against this hadith so this is the meaning

[26:34]of misrule do all scholars accept a hadith that sure know most

[26:38]of them do but you'll have some magic today who are strict

[26:43]who will not necessarily accept a measure honey you tell that this

[26:46]hottie it's my shoes like I don't care let it be my

[26:48]shoe I between me and God I can't verify its authenticity I

[26:55]don't see that solid chain another classification of the hadith is the

[27:06]mosa hath I know some of these sounds similar Massa have what

[27:16]does must have mean well half basically means misspelled especially during that

[27:27]time you didn't have you know typewriters or any standardized way of

[27:33]writing each scribe would write according to his own style and his

[27:38]automatic --all you know style so often times you had spelling errors

[27:44]in some of those hadith s' such as for example the dots

[27:51]would be misplaced some letters would be misplaced and an example is

[27:59]this the word Harry's would change into Jerry if you just change

[28:10]the dots let me write that so this becomes clear to us

[28:14]so we have the word Hadees or phrase depends how you pronounce

[28:21]it that's the name of one of the Companions of Imam Sadiq

[28:25]Addison I'm right Harry's now back then even the dot system was

[28:28]not standardized remember initially the Arabic language had no dots later the

[28:33]dots were added to distinguish the letters so sometimes as you're writing

[28:41]a scribe is writing you would see some spelling mistakes you would

[28:46]see the dot here instead of then either he misplaced the dot

[28:54]someone who came after to copy those words misplaced it so you

[28:58]get now jelly you jelly is now a different person that's a

[29:00]different name one little dot changed the word so this is a

[29:07]misplaced hadith and sometimes you see some of our narrations you see

[29:10]a problem with them you know that the chain doesn't make sense

[29:13]some words don't make sense and you're wondering what's going on with

[29:19]this chain you know we don't have a person at this you

[29:22]know in this group of narrators whose name is Julian who's Julian

[29:28]and now some scholars if they don't do enough research they'll say

[29:31]oh this is a an anonymous chain that's a weak chain let's

[29:34]throw it out because Jerry I don't know who Jerry is but

[29:38]when you you know exactly examine this hadith closely you realize there

[29:44]are clues that the scribes made a mistake it's not Julian it's

[29:50]Harry's and holly's is reliable which makes the entire chain reliable so

[29:55]this really makes a difference oftentimes you will come across some hadith

[30:00]you'll see scholars accepting the hadith some don't you ask those who

[30:04]don't they'll tell you this is an anonymous anonymous chain it's not

[30:07]a size chain you ask the scholars who accept the hadith you're

[30:10]like then how did you implement the hadith they're like initially it

[30:15]seemed like it was anonymous we did further research we realized there

[30:19]was a spelling error in the hadith so we fixed that error

[30:22]and that makes the hadith authentic so this is very important to

[30:25]know if the hadith has a spelling error or not now this

[30:31]requires a very lengthy process to go and look at those early

[30:34]you know manuscripts and sources to figure out whether the hadith is

[30:38]misspelled or not in any case whenever you have a hadith in

[30:45]which there's the possibility that there are some errors spelling errors we

[30:51]call this must have the misspelled hadith so you'll find some scholars

[30:57]in their books of Islamic law coming across a hadith they'll tell

[31:00]you this hadith is masaf so we have to you know figure

[31:06]out where the error is so if you hear that phrase must

[31:07]I have know that the hadith there are some spelling errors in

[31:12]it and we have to see what those mistakes are and see

[31:14]how to correct them yes there are a number of hadith it's

[31:23]not many but there are some hadiths even in the book of

[31:25]coffee that you know scholars have said they are Musa ha now

[31:32]we don't know where the error came from that also requires research

[31:36]was it the first narrator the last narrator Collini himself or no

[31:43]we don't have the book of Collini himself we have the version

[31:48]of those who came and made copies of the book of colony

[31:53]maybe those scribes misspelled some words because remember back then there was

[31:59]no copy machine so the book of coffee that we have today

[32:06]it's a specific version maybe the one who copied that version reproduced

[32:11]that version he made the mistake we don't know but sometimes we

[32:15]do know we come some make some analogies historical analogies in order

[32:20]to figure out where these spelling error is so yeah we do

[32:23]have in our books hadiths that are like that and this is

[32:27]a common term that you'll hear in Islamic law this hadith is

[32:29]Musa half it's misspelled and it should be this way you see

[32:34]many melodia actually fixing some Hadees and saying this is an error

[32:38]it cannot be this way or sometimes that word comes in the

[32:40]hadith that goes against grammar laws in Arabic or it does not

[32:50]follow an accepted form in Arabic so the manager will say this

[32:53]is moosa half you know we don't have such a form in

[32:56]arabic so there's definitely a mistake maybe one of the narrators was

[32:59]not Arab so he did not know the laws of grammar grammar

[33:04]well and when he was telling the hadith he made that mistake

[33:06]or maybe that it was the scribes could be a number of

[33:09]possibilities but we do actually have such a hadith so we have

[33:13]to look at them closely so these are some classifications of hadith

[33:22]let's examine some more there are many of course over here but

[33:27]we don't need to know all of these for now on page

[33:31]30 under heading number 6 we see some more classifications of hadith

[33:47]one other classification that we have here is the hadith that is

[33:58]no goof basically in the hadith that is no proof it's not

[34:03]clear who's the one who's saying the hadith so we have the

[34:10]mo goof over here the linguistic translation of mo goof is the

[34:22]stopped hadith so over here basically we have a chain that does

[34:35]not end at the Imam Ali Salaam it ends at one of

[34:37]the Companions Zahra said this Muhammad Amin Muslim said that does that

[34:42]have authority not really maybe zarada is giving his own opinion so

[34:49]a hadith that is mcdhh or does not have authority because only

[34:52]the opinion of the Imam and the Prophet has authority over us

[35:01]not the opinion of a companion that's mo poof the first one

[35:06]this is the tradition about a statement or an action narrated on

[35:09]the authority of the companion of a misil so this type of

[35:15]hadith is not authoritative even if the chain of transmission is sound

[35:19]we have a perfect chain because the origin is not a muscle

[35:22]you have a direct chain to Zara and Zara is not telling

[35:27]us what the Imam said he's giving us his own opinion he

[35:31]says for example you should do this well you should do this

[35:35]whose opinion is that that could be his opinion we're not sure

[35:39]this is the opinion of the Imam so this hadith which is

[35:42]mah stoah we cannot really rely on it you'll find this sometimes

[35:49]in our books of hadith one of those narrators his name is

[35:54]Samar Samar has known for this he doesn't tell you who's he

[36:01]narrating from samara in a number of his hadith he says Carla

[36:04]he said that when you pray do this when you fast do

[36:08]this but he doesn't tell you who who's who's who Khanna who

[36:14]said the Imam said somebody else said he doesn't make it clear

[36:18]to us now some scholars upon their research they say we've done

[36:21]research and it seems he's referring to him I'm sorry Patterson I'm

[36:26]there are clues but other scholars say we don't know we do

[36:29]not know if he's narrating from your Masada because he's not telling

[36:34]us who he has to say the source but he's not mentioning

[36:39]the source this would be muck door because you don't know who's

[36:42]the one who's saying this opinion so that sometimes happens sometimes the

[36:47]Shia not to get the Imams in trouble they would do that

[36:53]they're in a gathering and they're asked about the opinion the correct

[36:58]opinion and they said oh he says this now to those XI

[37:03]I was closed it was clear who they're referring to you know

[37:07]amongst them it was clear that Imam Assad akane-san for example said

[37:11]that but they did not want to say this publicly now the

[37:16]one who heard that hadith recorded it for us he recorded it

[37:18]as you heard it and when it was said the source was

[37:22]not given who said sometimes this creates confusion for us sometimes we

[37:26]don't have clues to really know whether the Imam said this or

[37:30]not so if hadith is mcclure and we don't have clues that

[37:33]the Imam is the one who actually said it we cannot use

[37:38]this hadith there are some hadiths actually like that we have a

[37:41]number of Hadees that are Mokpo you know a lot of these

[37:45]hadith that you see on social media for instance their motto their

[37:49]statements we don't know whether the Imam and in Salaam said it

[37:53]it's a companion said it a wise person said it a philosopher

[38:01]said it we don't know this is mocked oh we don't know

[38:03]if this actually goes to the Imam and a set up this

[38:06]is Maalouf sorry mocked or it's also mocked or because it has

[38:12]a break because the mocked or means the hadith that has a

[38:15]break in the chain but it's a monk oof we also don't

[38:18]know who said it there are some statements you don't know who's

[38:21]the one who said them they're famous they're circulated right but we

[38:25]don't know do they go back to a scholar maybe one of

[38:30]the scholars said it and then people thought it was the Imam

[38:34]who said it maybe it was a philosopher a wise man who

[38:36]said it we don't know so sad that sometimes happens and and

[38:40]when you examine some of these hadees you realize you know what

[38:44]we don't have any sources that demonstrate the imam said it and

[38:48]sometimes you'll go back and you'll find oh so-and-so philosopher actually is

[38:52]the one who said this statement and then people thought the Imam

[38:55]Mahdi's Saddam said it so this is also one classification of hadith

[39:04]the final one that we'll examine here is the mode or what

[39:09]does mode though I mean the Moho hadith is the fabricated honey

[39:20]and there are many fabricated Hadees the entire hadith is just fabricated

[39:26]ma though there are some people who came after the Prophet and

[39:29]the Imams they were employed by the governments of the time paid

[39:33]paid the top money to forge hadith for instance mafia the corrupt

[39:43]omayyad leader some of those companions of the Prophet who sold their

[39:49]religion for cheap sometimes Marija would pay them 1000 golden coins just

[39:54]to make up a hadith some of them would negotiate they're like

[39:59]no give us more for us to make up that hadith for

[40:03]you he would go up to ten thousand one of those companions

[40:08]the mahalia gave him a hundred thousand dinars one hundred thousand golden

[40:13]coins just to make up a hadith you know either a hadith

[40:16]that slanders a little bait or a hadith that elevates the status

[40:22]of many sufi on the children of sufyan and mahalia or the

[40:26]Romanians yes many of them above Radha was one of them he

[40:34]was paid to forge but there were others to dars there are

[40:37]many who actually were employed by Malawi and others and we have

[40:42]their names mention in our books yes and the group we can

[40:46]discuss some of those names and some of the incidents you know

[40:49]the exact Hadees that they actually fabricated we have that documented in

[40:56]history so this hadith is just called mobile now to summarize all

[41:02]of these classifications whenever you have a weakness in a chain a

[41:10]broken chain someone who's not reliable can you automatically save the hadith

[41:16]as weak or no see we have two things we have a

[41:19]chain the Senate we call it in Arabic and we have the

[41:26]hadith itself the text of the hadith or we call it the

[41:31]matin these classifications that we talked about they primarily apply to the

[41:37]chain this chain is not reliable this chain is weak but does

[41:42]a weak chain necessarily mean that the text itself is weak no

[41:49]it does not for you to say that the hadith this text

[41:52]is weak only an expert scholar has the authority to say something

[41:58]like that because you have to look at all those clues out

[42:02]there and you have to see the hadith is it compatible with

[42:07]the Quran is it compatible with the intellect is it compatible other

[42:10]hadeeths is it compatible with the spirit of a debate peace be

[42:16]upon them once you go through all of that and you still

[42:18]see the hadith to be problematic it goes against the teachings of

[42:23]the Quran against the teachings of the Prophet against the teachings of

[42:27]the Imams it goes against the justice of God right then you

[42:31]would say okay this hadith is a weak hadith not only is

[42:37]the chain week but the hadith itself is weak and you reject

[42:41]it outright only a qualified scholar can do that so yes why

[42:46]are one of the most important clues that determines whether a hadith

[42:54]is accepted or not is the chain and we examined how we

[42:56]can get an authentic chain how we can get a weak chain

[43:00]but that's not the only factor that determines whether a hadith is

[43:04]correct or not you could have a hadith with a broken chain

[43:10]with a weak chain yet the hadith is still sound and it's

[43:13]still good and it's still implemented by the scholars so that really

[43:18]requires an expert to deter to make that determination so we have

[43:25]two extremes we have you know some types of Muslims any hadith

[43:28]that they see on the internet on social media they'll accept it

[43:31]as a hadith and they'll act upon it wrong you have to

[43:35]verify which source it's coming from is it reliable or not and

[43:38]then you have those who will tell you oh as long as

[43:43]I don't have a perfect size change I'm not going to even

[43:48]look at the hadith wrong because the chain is only one factor

[43:51]it's only one clue you have to look at other clues so

[43:58]the correct approach is not to automatically dismiss any hadith that has

[44:02]no chain but you need to do further research and that research

[44:05]starts by looking at the source is there a source to this

[44:09]hadith or no and these days we have all these softwares and

[44:12]applications that really make it easy for us to search whenever there's

[44:16]a hadith I have an app I can go on that app

[44:20]and put the text of the hadith to see in the five

[44:23]books or so that we have is this found or not if

[44:27]I see a reliable source for it that's a very good indication

[44:32]that this could be a reliable how do you do a little

[44:34]bit more research about it but if I don't find it anywhere

[44:39]and none of our books then that's a strong indication that probably

[44:44]this hadith was just you know either fabricated or this exact text

[44:50]is not it's not something that the Imams have said maybe someone

[44:56]you know is taking the teachings from a number of hadith and

[44:59]putting it in his own words for instance so we have to

[45:04]find that middle ground we don't dismiss all hadith nor do we

[45:08]accept all hadith we have to do research so whenever you come

[45:11]across a hadith and you have doubts about its sources search see

[45:17]where is it is it in coffee if you find it in

[45:21]the book of coffee fine be comfortable that at least you have

[45:24]a valid source then examine the hadith what kind of content if

[45:27]the content is very significant and sensitive and important has to do

[45:33]with the pillars of faith has to do with you know something

[45:35]that you will act upon then you have to examine the chain

[45:40]and other clues but it was just a moral hadith a nice

[45:42]teaching a nice story mentioned in it right or you just take

[45:45]some lessons from it you don't have to do all that research

[45:49]that's fine as long as you are getting it from a trusted

[45:52]source that should be enough so with that we finish these types

[46:01]of classifications let's go to chapter 2 and talk about something very

[46:10]important which is whose transmission do we accept whose hadith do we

[46:17]accept there are eight criteria for us to consider when it comes

[46:23]to accepting a hadith now before we examine these criteria there's one

[46:28]important point here some scholars and even today you'll find some uneducated

[46:33]people they do bring this up but some scholars in the they

[46:38]have said for you to go and investigate about the lives of

[46:46]these companions and narrators to see whether they're reliable or not to

[46:52]do that is Haram why can anyone guess why that would be

[46:56]Haram some scholars said you know this process of going and reading

[47:01]the biography of these companions and narrators to research their life to

[47:08]see if they were reliable or not reliable right this process this

[47:13]investigation in itself is Haram it's not permissible some very a very

[47:17]small minority of scholars have said that why do you think that

[47:20]would be the case any guesses what's that so you wouldn't doubt

[47:28]well we need to have certainty in our faith doubt is no

[47:31]good so by researching we're actually getting certainty so what's their problem

[47:37]yes exactly because this is a type of backbiting when you go

[47:45]and you read about these narrators that say oh he was a

[47:47]liar he was not pious he did this he did that that's

[47:51]backbiting right of course if it's not true then that's accusation see

[47:58]what is backbiting when there's someone that your friend right you go

[48:02]and talk about the faults of your friend that's backbiting right so

[48:07]we're talking about the faults of these narrators oh this narrator you

[48:12]when you want to know whether a hadith asahi you're looking for

[48:15]faults that's exactly what you're doing you're reading historical accounts you're trying

[48:20]to find a fault in that narrator right once you find a

[48:26]major fault then you say okay I will no longer accept this

[48:29]hadith so this is an a way of backbiting riba in Islam

[48:37]one definition of it is backbiting because you're talking about the faults

[48:42]of other human beings and discussing the faults of other human beings

[48:46]according to this minority of scholars is wrong you know you should

[48:50]be respectful to others you shouldn't come and gossip and talk about

[48:53]people's and faults right the author says this is not a valid

[49:02]concern because we over here need to verify these hadith which establish

[49:08]our religion when it comes to establishing your religion you need to

[49:12]know your source you're not backbiting you're not gossiping you're basically researching

[49:19]whether this source is correct or not and there's a verse in

[49:23]the Quran the Quran says when somebody brings you news right and

[49:27]that person is fossick let's say sinful bad not practicing not known

[49:37]to be truthful the classes that investigate don't just take anybody's report

[49:43]so you have to actually investigate now yes the the scholar says

[49:47]the those scholars who do investigate they have to be very careful

[49:52]you have to try your best due diligence not to be unfair

[49:59]to a reporter because some scholars you know the minute you see

[50:04]something you quickly pass a judgement and say oh this narrator is

[50:07]dismissed he's bad and that's it he says no you have to

[50:12]be very careful because you don't want to defame any reporter right

[50:16]so you have to really examine the clues and be certain of

[50:22]your assessment don't just you know conjecture and make up your own

[50:25]assessments here or rush to your assessments don't rush before you make

[50:31]that assessment in judgment you have to be extra careful otherwise you'll

[50:37]be doing injustice to that reporter on the day of judgment Allah

[50:40]will tell you that reporter was reliable but because there was somebody

[50:44]who accused him and you did not actually do research to see

[50:50]whether that witness was you know correct or not you defamed that

[50:53]reporter you considered him to be weak you considered them to be

[50:55]unreliable and Allah will hold us accountable for that so the author

[51:01]says we do have to do that research but we have to

[51:03]be careful such that you've done your due diligence that's all don't

[51:13]rush to the judgment or assessment some of them had an issue

[51:17]with that like some akbari's they didn't like the fact that we're

[51:19]going and investigating about the lives of each of these companions they

[51:23]like you know Collini and all these books they're just authentic just

[51:29]accept it don't do that research you don't need to do it

[51:39]they discourage you from doing research on what yes they do actually

[51:55]yes they do discourage that you will find in many of them

[52:00]and many of their mosques many of their societies they will discourage

[52:05]their laymen from going and researching because they don't want them to

[52:09]know the truth because once you investigate you start challenging what they

[52:12]say and they don't want to be challenged so yes some of

[52:18]those extremists actually discourage their congregations from researching but this has nothing

[52:23]to do with you know the issue of gossip or backbiting this

[52:28]is just because they don't want them to know the truth you

[52:31]just want them to accept exactly what they're saying don't challenge us

[52:35]you'll find that actually in many many societies definitely therefore we are

[52:41]allowed to do this research because this is based on our religion

[52:44]and you need to know from which source you get your religion

[52:49]from so that does not fall under the category of backbiting or

[52:52]gossiping or being unfair to you know someone or ruining someone's reputation

[52:56]right this does not fall into that category so let's look at

[53:05]some of these criteria the first criteria is that the person who's

[53:11]giving you the hadith that narrator from whom you're getting the hadith

[53:17]they have to have the to meet certain conditions number one is

[53:21]that they have to be Muslim there is consensus amongst the scholars

[53:29]of hadith and Islamic law that the one narrating the hadith and

[53:33]giving it to you must be Muslim number two he must possess

[53:37]maturity what do we mean by that he must have achieved puberty

[53:44]so we cannot accept the hadith of a boy a five-year-old boy

[53:49]for example a six-year-old girl for example who narrates the hadith and

[53:53]the science of hadith we cannot accept their hadith because one of

[53:59]the criteria for the acceptance of hadith is what for that person

[54:05]whose transmitting the hadith to be balle balle means mature or someone

[54:11]who has achieved pure burning that's the second one number two the

[54:16]person must be saying so we do not accept the hadith of

[54:21]the one who's mentally disturbed one who's mentally insane for instance their

[54:24]hadith are disregarded so if there is someone who's known to have

[54:30]some mental issues for instance we cannot rely on their hadith because

[54:34]there is a possibility that the hadith they're delivering to us is

[54:41]not accurate so these are some general conditions another condition we briefly

[54:48]spoke about last week I die Allah to be just an upright

[54:51]is that necessary or no some scholars say yes it's necessary why

[54:58]are the majority of scholars today say no as long as that

[55:01]person is trustworthy even if they're not just even if sometimes you

[55:05]know they committed sins they were not upright and this was known

[55:11]to the public but as long as we know they're truthful in

[55:14]what they say then we can trust their hadith so this is

[55:18]an area of disagreement today's scholars the majority of scholars in Moraga

[55:23]today they say the narrator does not have to be just or

[55:25]hardened as long as he's reliable that's fine another condition is accuracy

[55:36]you have someone who's Muslim who's an adult who's perfectly sane who's

[55:43]just does not sin is righteous but they're not very accurate with

[55:49]what they deliver this could go back to a number of reasons

[55:56]one of them is a weak memory right someone may be a

[55:58]very righteous good person but they have weak memory so they forget

[56:01]details or some people just have the habit and they don't mean

[56:09]ill they think somebody told them you know this wording whereas you'll

[56:13]figure out they were adding their own words so they heard about

[56:17]that event right and they'll tell you as if it's fact but

[56:23]their mind is actually adding a lot of a lot of words

[56:25]a lot of details and they're not even aware of it they

[56:29]don't do this deliberately they're not lying but some people are just

[56:33]like that especially if some time has passed and you're trying to

[56:36]recall from something for many years ago right your mind just add

[56:41]certain things that were not sent to you by that person or

[56:45]sometimes your analysis gets you know mixed with the facts so you're

[56:51]narrating the incident as if it's a fact that you witnessed but

[56:56]half of it is actually your own analysis of that event this

[56:59]happens quite frequently so one of the things that we have to

[57:05]look out for when we're examining the life of a narrator and

[57:08]those people who witnessed about him they have to also tell us

[57:15]that he was accurate you could rely on his words he's reliable

[57:19]you know just being pious is not enough you have some pious

[57:22]people but they're not necessarily accurate so that's one criteria another criteria

[57:29]that scholars have discussed is the belief of that person does that

[57:34]person have to have the correct beliefs you know a Twelver Shia

[57:40]or know the majority of scholars say no as long as that

[57:43]person is reliable we accept their hadeeth and what do we classify

[57:47]their hadith to be dependable the more thunk right so the dependable

[57:52]hadith is the one all the narrators are reliable but at least

[57:57]one of them has a corrupt belief system like the water fees

[58:01]for instance or some others so these are some general requirements about

[58:08]a hadith what about masculinity like you'll find maybe in some schools

[58:13]of thought and some other religions what about masculinity does the narrator

[58:22]have to be a male a man no it does not so

[58:25]a woman can narrator hadith and her hadith is equally accepted like

[58:29]that of a man what about freedom can a slave narrator hadith

[58:33]yes a slave who was owned by someone at the time if

[58:38]he or she narrates the hadith we accept their hadith if they're

[58:43]reliable what about your knowledge of Islamic law do you have to

[58:48]be knowledgeable about hadith about Islamic law about Arabic you have to

[58:52]be an expert in Arabic for us to accept your hadith no

[58:55]none of these are recorded are not requirements so if someone does

[58:59]not know anything about Islamic law but he tells you I went

[59:01]I met the Imam and he said this and if he's reliable

[59:04]we accept this hadith because he's just narrating to you it's just

[59:07]narrating to you what the Imam said you don't need any prior

[59:15]knowledge of Islam for you to be a narrator okay he doesn't

[59:18]have to be an expert in the Arabic language where he knows

[59:25]all the grammar rules and every you know letter and how I

[59:28]can vowel you don't need to know that as long as this

[59:33]person says this is what the Imam said you accept his word

[59:35]maybe someone translated for him we don't know maybe the Imam somehow

[59:41]made it clearly understood for him so this person of course they

[59:47]have to know Arabic but they don't have to be experts and

[59:49]you know in the Arabic language what about site some schools of

[59:58]thought have said we do not explain we do not accept the

[60:03]hadith of a blind person is that acceptable or no no that

[60:06]is not acceptable one of the criteria of hadith is not for

[60:10]a person to be seeing and we actually have a number of

[60:15]narrators in ours she our traditions like Abu Basir who was blind

[60:18]he was actually blind and he narrates many many Hadees from imam

[60:22]sadiq ali set up and we accept his hadith so just because

[60:27]somebody was blind does not mean that we dismissed their hadith now

[60:31]why does this you know objection come maybe some will say okay

[60:36]this blind person but how does he know the imam said it

[60:40]maybe somebody else was saying it and he thought the Imam was

[60:42]saying it because he can't physically see the Imam we don't accept

[60:48]that assessment you know if someone's reliable they know that this is

[60:51]the Imam talking to them they're familiar with the voice of the

[60:54]Imam then we could trust them you know to that extent where

[60:57]somebody's not fooling them that hey I'm the Imam and listen to

[61:02]this hadith and you can't see me but here's my voice you

[61:03]know we can trust them to that point so these are some

[61:10]general criteria that are mentioned about the hadith we'll examine some more

[61:17]next week in sha-la-la-la-la-la mohammed wali and by honey

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