Tuesday, November 22, 2011

-9- Mostalah (Hadeeth) Class

MOSTALAH (HADEETH) CLASS BY ABU ABDULLAH
Tuesday 20th NOVEMBER, 2011



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Bismillah
Introduction to Mostalah Hadeeth
-we go back to the time Prophet (SAW) and then see, who is the Sahabi that carried the message
-our goal is to make sure what the Prophet (SAW) said is attributed to him

Miqdam ibn Mad ikarib (RA) reported that the Prophet (SAW) said: "Verily! I was given the Quran and its equal with it (the Sunnah). There may be a man, his stomach is full and he is (laying) on his couch, and saying: 'Hold fast to this Quran. Whatever you find of 'permissible matters, take it as permissible, and whatever you find in it of prohibitions, consider it prohibited,' However, whatever the Messenger of Allah renders impermissible is equal to what Allah renders impermissible. Verily, (the meat of) domestic donkeys is impermissible, also all carnivores which have fangs, also all what one finds that belongs to a Mu 'aahid (people of the Scripture who live under Muslim rule) unless its owner gives it away. And whoever stays with a people (as a guest), then they must be generous to him, if they do not, then he can take from them what he needs (of sustenance)." [Abu Dawood 4587, Tirmidhi 2673, Ibn Majah 12, Ahmed 17194]

-the Sunnah is the explanation of the Quran
-so in order for us to understand anything that the Prophet has said
-we have to be sure that the Prophet has said it
-and this message originates from his holy and honorable mouth
-then it goes through the first inner circle (Sahabah)

THE INNER CIRCLE - SAHABAH

DEFINITION OF A SAHABI
(Limits of Sahabah)
i) has met the Prophet (SAW) in reality not a dream
ii) has died as Muslims
iii) when the Prophet died he was pleased with them


-those Sahabah are the first inner circle, we have a limit of 110 AH
-in terms of time, the last Sahabah died in that year (110 Hijri)
-this was a prophecy of the Prophet which came to pass

Abdullah ibn Umar (RA) narrated : Allah’s Messenger led us in the salah of Isha towards the end of his life. When he had finished, he stood up and said, “Do you see this night of yours? After a hundred years from it, there will not remain anyone of those on the face of the earth today.” Ibn Umar (RA) said that the people misinterpreted Allah’s Messenger (SAW) saying as not remaining for a hundred years though he only said, “There will not remain anyone of those today on the face of the earth after a qarn” (which is a hundred years or a generation). [Tirmidhi 2258, Bukhari 116, Muslim 2537, Abu Dawud 4348]

iv) born before the death of the Prophet (10 AH)
v) died before the year 110 AH

BORN AFTER THE TIME 10 HIJRI

THE LARGER CIRCLE - TABI’EEN

-people who have been born after the year 10 Hijri (the death of Prophet)
-these people cannot be called the Sahabah because they have not met the Prophet
-some ulama say that the Prophet died in the year 11 AH, some say 12 AH and some say 13 AH
-we say 10AH following Imam Ibn Hajar al-Ashqalani’s (d. 852 H) method as an indication/marker
-so the people who have been born after the year 10 H are called TABI’EEN
-those Tabi’een, some of them were born in the Khilafah of:
-Abu Bakr (RA), Umar (RA), Uthman (RA) and Ali (RA)
-the people who were born during these Khilafah are called the Tabi’een
-some of them had such a very strong relationship with the Sahabah
-that if they say something and they don’t give you the name of who told them that
-some ulama have said that we may assume that he heard it from the Sahabah
-so they pass the Hadeeth as Hadeeth Sahih (authentic)

THE THRID CIRCLE - TABI’EE TABI’EEN (followers of the followers)
-the ulama have said they would be born after the year 150 H
-some ulama like Imam Al-Dhahabi (d. 748 H) said after more time 200 H
-so they would be the people in the third circle who heard from:
Tabi’ee > Sahabi > Prophet
-the Prophet who is the center of the circle

GENERATION TIMELINE HISTORY

>year 10 – (Tabi’een)
>year 150~200 (Tabi’ee Tabi’een)
>year 200~220 (Sighar At-Tabi’een [youngest followers])
>year 250


-so these are all like a big circle
-the ulama have put these as their measuring tape


e.g. if we get a Hadeeth from Sa’ed ibn Al-Mosayyeb (RH) (d. 94 H)
-he is one of the 7 A’imma of Medina, he’s very famous
-if he gives us Ahadeeth, we look and say Sa’ed ibn Al-Mosayyeb was born during the Khilafah of Umar (RA)
-so he must have heard it from Umar or someone within this circle
-and the Sahabi must have heard it from the Prophet (saw)

e.g. we get a Hadeeth which starts from Shu’ba Ibn Al-Hajjaj (RH) (d 160 H)
-he is a middle generation Tabi’ee
-i.e. he heard it from > Sa’ed ibn Al-Mosayyeb > Umar > Prophet

The Chain of Narrators

-the way which it is going depends on time
-so we look for when did this man die
-when he died was there a person alive from the higher rank? If yes,
-who did he hear it from and who did so-and-so hear it from?
-we go back historically by time, measure by numbers
-we also have another factor which today we shall talk about and it’s an important factor
-it is not the factor of history, it’s is the factor of geography


TODAY WE WILL TALK ABOUT:

EFFECT OF GEOGRAPHY ON THE SCIENCE OF HADEETH

-someone may ask, what do you mean?
-we all know Hadeeth was written after the year 99 Hijri, at the beginning of the second century
-what happened during the period after the Prophet (SAW)’s death and that year (99 AH)?
-so many events, starting from the Prophets death

E.g.
-The False Prophet (Musaylimah al-Kadhab)
-Sahabah going to Al-Yamama, Najd (east Saudi Arabia) to fight, so many Sahabah died
-Conquest of Syria (Byzantine Empire)
-the envoy of Osama ibn Zayd (RA), in which he took thousands of Sahabah
-to fulfill the request of Prophet (SAW) by conquering the Romans
-Conquest of Faaris (Persia)
-then Wars of Khalid Ibn Waleed (RA) in Shaam
-next the time of Umar Ibn Al-Khattab (RA), annihilating Persians and Romans, cleansing all of Arabia of Kufr

-next the time of Uthman Ibn Affaan (RA), when Islam became a truly international religion
-there were more Muslims coming from Bukhara, Samarkand (Uzbekistan)
- than there were Muslims from Yemen
-which is next-door to Arabia
-there were more Muslims coming from North Africa than Arabia, in the time of Uthman (RA)
-due to all these events, this meant the Sahabah dispersed geographically

-then came the time when Ali ibn Abi Talib (RA)
-started his Khilafah and the fitna happened
-the Sahabah went to Iraq, then Ali (RA) himself moved the capital of his Khilafah to Kuufa,
-instead of Medina where it was, the Ummah was ruled from the Mosque of the Prophet (SAW)
-Ali (RA) was killed in Kuufa (Iraq) and never came back to Medina,
-and no one knows where he was buried
-the place where the Shia go to now, in Najaf, is not where Ali ibn Abi Talib is
-it’s not Ali ibn Abi Talib in there, it’s actually Mugheera ibn Shu’bah (RA) whose buried there, not Ali (RA)
-Ammar ibn Yaasir (RA) was also buried in that country
-Anas ibn Malik (RA), Hussain ibn Ali (RA) were also buried in Iraq, hundreds of Sahabah were

-then Khilafah moved to Damascus according to Umawi state
-Abu Ubaidah Amir bin Abdullah bin al-Jarrah (RA) was buried in Jordan,
- killed due to the disease, black plague
-Khalid ibn Waleed was buried in Syria
-Mu’awiya (RA) was buried in Damascus

-geographically the Sahabah were dispersed so much
-there are Sahabah buried in Egypt, Yemen, Oman,
-the events that ensued afterwards were very bad, during the Khilafah of Yazeed ibn Mu’awiya
-he had resistance from Abdullah ibn Az-Zubair (RA)
-he did not accept Yazeed should be Khalifah, so there was another war
-this war meant some Sahabah were killed and some of them migrated away from Medina
-afraid of being killed by the armies coming from Syria
-so they went to other countries, lived there and were buried there

E.g. if somebody said they heard a Hadeeth from Ummul Mu’mineen Aisha (RA)
-and this person has not been to Iraq or Hejaz (Makkah, Medina and Jeddah)
-if they’ve not been to these places and give Hadeeth narrated by Aisha (RA)
-do we accept it? Definitely we will not accept it! Absolutely no!
-Why? because Aisha did not leave these places
-she spent all of her adult life in Medina, she only went to Basra during the battle of the Jamal (Camel)
-there’s another reason also that makes it difficult (to narrate from Aisha)
-the women of the Prophet (SAW), were not easy to access, you can’t have access to them easily
-you have to be known, because they are the mothers of all the believers
-out all the Hadeeth given from Aisha (RA), I find maybe 98% were narrated by her servant or nephew
-Urwah ibn Zubayr (RH) (d. 94 H) son of Asma bint Abi Bakr, he was mahram

but if somebody who is a total stranger i.e. Shahr ibn Hawshab
-I have reason to believe he is Shi’a, even though he does not occur as such in our books
-I have had extensive knowledge on this particular person during my PhD preparation
-I have found he is one of the many Shia in the book of Hu’ee
-there are many question marks around this man’s life
-if this man narrated a Hadeeth, the ulama have said we don’t accept
-the reason being, how could he have had access to Aisha (RA)? It’s next to impossible
-so the geographical factor has to be counted

HOW DO WE CLASSIFY OUR WORK? By the following rules:

CLASSIFICATION 1: HADEETH FROM MEDINA, MAKKAH AND TA’IF

The Hadeeth of Ahlul Medina Is Most Likely Authentic

-People of Medina are like: Saed ibn Al-Mosayyeb, Urwah ibn Zubayr,
-Sufyan ibn Uyaynah (d. 198 H) etc. and many more
-if a Hadeeth is mentioned and you find the names of the people end up with al-Madani (man from Madina)
-or has the word al-Madani somewhere along the title, you would expect it to be authentic
-it’s not a rule, it’s initially a guideline

This Also Applies To Hadeeth of Ahlul Makkah
-even though there isn’t that many people from Makkah, you may ask why?
-even though Makkah is the birth place of Islam, the Prophet (SAW) was born in Makkah
-the reason is because the Prophet has made a decision on all the muhajireen,
-those who made hijra from Makkah,
- ‘don’t go back to Makkah, stay in Medina’
-the reason according to Al-Khatib al-Baghdadi (RH) (d. 463 H) and other scholars
-the Prophet wanted to gather all ilm (knowledge) in one place
-so that when people want to take ilm, they will go and gather it from Medina
-so it wouldn’t be difficult for the knowledge seeker to seek knowledge, everything in one place

-all the muhajireen who died were not buried in Makkah except one Sahabi, who was a special case
-he died during Hajj, the Prophet said he would be buried in his Ihram clothes
-we have other Sahabah, some people say they are exceptions, but they are not exceptions
-it’s because they don’t understand well,
-they use the example of Abdullah ibn Abbas (RA) because he was buried in Makkah
-but Abdullah ibn Abbas (RA) was not muhaajir, so the law doesn’t apply to him
-because he was born in Medina, he never did hijrah,
-so you can’t apply the law to him, he’s not an exception
-the exception is for people who were born in Makkah and made hijrah
-some ulama say even Abdullah ibn Abbas doesn’t apply because he was not buried in Makkah
-he was actually buried in at-Ta’if, another city totally different

CLASSIFICATION 2: ULAMA FROM AL-BASRA, BAGHDAD, KUFA

Here We Start Talking About Iraq and counting Troubles
-because Kuufa (Iraq) was made the capital of Islam, Ali ibn Abi Talib lived there
-and Sahabah lived there in the different cities (i.e. Basra, Kuufa and Baghdad etc.)
-the Sahabah of Kuufa were with Ali ibn Abi Talib in his war
-they were really well known and famous Sahabah

Magg’ii / Majoos (Fire Worshippers of Persia)
-however there is a little problem here, the people around Ali ibn Abi Talib,
-some of the people loved him so much, they made another Jesus out of him, they worshipped him
-Ali ibn Abi Talib burnt them alive because they worshipped him
-these were the forefathers of some of the current Shia
-these were not people from Medina or Arab, they were Magg’ie, Majoos from Iran
-these people have done that because they were used to this,
- worship of humans, it’s natural for them
-so when they did that, Ali ibn Abi Talib tried all his Juhud (all his effort) to suppress this fitna
-naturally he couldn’t manage to remove them all, some of them survived
-like a man called Sulaim ibn Qays Hilali (d. 76 H), he wrote a famous book
-those people in their Majoos religion, if you become cornered
-and you have no other means of escaping but by lying and showing what is against your own beliefs
-or if you are in danger whatsoever you are allowed to lie,

-this in Islam has a background when Ammar ibn Yaasir was tortured to near death to say bad things
-about the Prophet, the Prophet said to him, if they try to torture you again
-say what they want you to say to save your life
-those people (Magg’ii) took it and applied it to everything,
-i.e. if he wants to take your money, he will say if I don’t have money I will die,
-because I don’t have money I can’t eat, if I don’t eat I will die…
-therefore its ok for me to lie to get money from you… they lie more than they breathe…
-they have taken the example of Ammar ibn Yaasir, as a base
-which should only be used in extreme cases, but they apply it to everything
-those people from Kuufa have Magg’ii background and Tuqiyyah (deception)
-Which Ammar ibn Yaasir practiced
-and they have applied it to Hadeeth; if they want to make Shia prosperous, they don’t mind lying.

E.g. Fada’il Ali
-if you count the number of Hadeeth that the Prophet was supposed to have said
-in Fada’il Ali (the good things of Ali), you’ll find the Prophet didn’t have time to breathe
-in order for the Prophet to say all these Hadeeth in actual life, it takes more than 65 years
-He only lived 63 years, some say 62, 64, most ulama say 63
-how can the Prophet day and night, with no sleep, food, prayer, hajj, jihad,
-everyday just be saying Ali, Ali, Ali… as if there is nothing in the world except Ali ibn Abi Talib
-the number of Hadeeth found in Fada’il Ali are so many that it become impossible and sometimes laughable

E.g. New Testament
-in the New Testament there is a book called Matthew, Mathew has quoted something from
-the Old Testament in the book of Isaiah, about the virgin woman (Batool)
-‘the virgin woman bears pregnancy and gives birth’
-the word here Batool is debated by the ulama of Christianity
-was it Batoola or Alma in Hebrew, they’re not sure about it
-the Shia have copied the word Batoola from the Old Testament word for word
-and applied it on Fatima (RA), so they made Fatima better than Mariam (Mother of Christ)
-why? They lie so much they have actually nicked/jacked this word from the Old Testament

-Nobody has ever called Fatima Batool
-they also claim that when Fatima gave birth to Hasan and Hussain, there was no blood! How come?
-they went further and further and claimed a woman gives birth from her side, lies upon lies
-this is the Hadeeth of people of Kuufa
-we are not saying everyone of Kuufa is bad, no, but most likely it’s like that
-it is in the books that when Imam Bukhari was consulted
-and they said to him Hadeeth of Ahlul Kuufa, Imam Bukhari clapped his hands
-which means Hadeeth of Ahlul Kuufa are empty
-there are so many lies because of the Magg’ii background

CLASSIFICATION 3: HADEETH ACCORDING TO GROUPS

Khawarij

-Imam Abu Dawood (d. 275 H) is Sijistani, says that the Khawarij, their Hadeeth is always accepted (truthful)
-that is natural because the Khawarij say a man who makes a Kabira (major sin) is a Kaafir
-so they are so afraid of lying because for them, lying is Kufr, so why would they lie?

Shia
-whereas on the contrary the Hadeeth of Shia is almost always not true
-we are not saying there is no Hadeeth from the Shia that is true
-but there are conditions the ulama have put in order to accept a Hadeeth from the Shia
-Sulaiman bin Mahran Al-A'mash (d. 147 H) is a narrator of Hadeeth
-the ulama take his Hadeeth, but this man is Shi’i, when we say Shi’i, he was not Rawafidi
-which means he preferred Ali ibn Abi Talib to Uthman, he did not say anything bad about Abu Bakr or Umar
-these kind of people we take their Hadeeth
-in general the Hadeeth of Khawarij is better than the Shia
-when you classify, you classify according to the group i.e. Khawarij, Shia, Qadri


We Started By Talking About:
1. Geographical specification
2. Historical specification
3. According to group
then we want to take a good example then follow it

CLASSIFICATION 4: ACORDING TO NUMBER OR NARRATORS

e.g. Imam Bukhari
-if you go from Imam Bukhari in Hadeeth, then you go to the Imam, his Shaikh, Shaikh ul Bukhari
-when we say Shaikh ul Bukhari, we don’t mean the man who taught Imam Bukhari
-ulama call it this way, what they mean is the person who has reported to Imam Bukhari
-where did Imam Bukhari get this information? A man, this man is called Shaikh ul Bukhari
-so we go to the more inner circle one step, and from this man we go one step higher into inner circle
-how many steps do we get?
-from Imam Bukhari (250 AH) to 10 AH, is about 240 years
-for a man to hear from the person above him, there is a generation

The Ulama Say 40 Years Is One Generation

-i.e. someone in his 20’s hears from someone in his 60’s
-then when younger person become 60 he gives the information to someone in 20’s and so on
-so there is a 40 years block, every generation is 40 years
-therefore 240 years divided by 40 years equals 6 generation
-which means maximum of 6 men in the chain between the Prophet and Imam Bukhari
-the Prophet (SAW) died around 10 AH, Imam Bukhari wrote his book around 250 AH
-those 6 men if we say the 1st person is called A, in our case Imam Bukhari is A

Imam Bukhari 1st - 2nd - 3rd - 4th - 5th - 6th (Prophet)

A - B - C - D - E - F


A is Imam Bukhari himself who is authentic
F is the Prophet (SAW) and he is above classification
E is the Sahabi all Sahabah are trustworthy, so we don’t need to look into
-Who do we need to look into? We need to look into 3 men (B-C-D)

We Need To Look into:
1. Are these men trustworthy or not trustworthy? If they are then,
2. Has ‘B’ met ‘C’? Has ‘C’ met ‘D’? Has ‘D’ met the Sahabi?
-If they have all met the sanad is continuous, and the men are trustworthy
-then we can say it’s a Hadeeth Sahih (Authentic)

There Is One Problem Here
-when the Prophet (SAW) gives a Sahabi a Hadeeth, it may well be a special occasion
e.g. What Happened In The Ghaar (Cave)
-the events of the cave were only acceptable from one man, who? Abu Bakr (RA)
-no other man can give you this Hadeeth

e.g. Events of Private Life
-the events of what happened in the private life of the Prophet, which are Sunnah to us
-i.e. if you have relations with your wife, do you need to perform Ghusl? Who can tell you this Hadeeth?
-it has to be Aisha (RA) or the wives of the Prophet
-it has to come from one person not two
-then the person who learnt it from Aisha or Abu Bakr
-we expect the Sahabi to tell it to more than one person
-we also expect i.e. in the case of Aisha if she told her servant
-then we expect her servant to tell more than one person
-then the question is how many people in each generation knew of this Hadeeth?

-lets go back to the year 70 AH, how many people on earth knew of the Hadeeth
-‘the Prophet put Ali, Fatima, Hasan, Hussain, under his garment?’

'Aisha reported that Allah's Apostle (SAW) went out one morning wearing a striped cloak of the black camel's hair that there came Hasan b. 'Ali. He wrapped him under it, then came Husain and he wrapped him under it along with the other one (Hasan). Then came Fatima and he took her under it, then came 'Ali and he also took him under it and then said: Allah only desires to take away any un-cleanliness from you, O people of the household, and purify you (thorough purifying). [Sahih Muslim, Book 31, Hadith #5955]

-if you tell me only one person knew this Hadeeth, then I have to stop here
-because if only one person knew this Hadeeth, it becomes hard to accept it
-this Hadeeth is called Hadeeth Ahl al-Kisa
-how many people on earth knew about this Hadeeth during the year 70 H?
-if its only one person, then they call it HADEETH GHAREEB (strange)
-in this particular instance Ghareeb is sanad and it means strange or odd or astray

-so how come only one person knows this Hadeeth, they find it difficult to believe
-I am not saying this Hadeeth is Daeef (weak), being Ghareeb is a form of being weak
-there are some people you wouldn’t take Hadeeth from if they are singular
-the ulama have said, if he gives you a Hadeeth that nobody else has said, don’t take it
-he must have heard it from some other source

let’s take this rule and apply it to what we said in the beginning
-where would you expect all Hadeeth to start? Geographically it will always start in Medina
-where would it end? Most likely across Iraq & Iran
-because all the scholars have written their books in this area
-and naturally into Russia, Uzbekistan, Kazakhstan passing by most likely Iraq and Syria
-so how many people in Medina knew about the Hadeeth?
-which means how many Sahabi have known this Hadeeth? You have to ask yourself this question first
-if it is just one Sahabi then you would ask yourself,
-is it Hadeeth of Aqeeda or is it to do with a common thing?
-i.e. like fear Allah or obey your parents or obey your husband etc.

Hadeeth In Aqeeda
-if it has to do with Aqeeda then you have to go back to the ulama for it
-because there are Hadeeth in Aqeeda that were only mentioned by one Sahabi and ulama accept it
-but there has been a debate going
-is it possible that the Prophet would teach Aqeedah to only one man? And only one man knew about it?
-there has been a debate, if it is Saheeh, there is no problem
-but what I’m saying regards to Aqeedah the ulama are a little bit conservative
-so you have to go back and check what the ulama said about it

1. How many Sahabah (narrated it)
2. How many people heard from that particular Sahabi


e.g. The First Hadeeth in Bukhari

Narrated By 'Umar bin Al-Khattab: I heard Allah's Apostle saying, "The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended. So whoever emigrated for worldly benefits or for a woman to marry, his emigration was for what he emigrated for." [Sahih Bukhari, Vol 1, Book 1, Hadith #001]

-this Hadeeth was narrated only from one man, Umar, and from Umar only one man
-and it goes on for 4 generations and only one person knows about it
-this is authentic and we know and are quite sure that the Prophet (SAW) has said it
-but this Hadeeth is not Aqeedah it’s not like something to do with
-Uloo (Only Allah Deserves to be worshipped) or Sifaat (Allah's 99 Names & Attributes)
-or Jannah (heaven) and Nar (hell), it’s not do with beliefs, if it is, then we go back to what the ulama said

-most likely we’ll find the ulama have found other ways,
-other Sahabi have said the same thing, in another book, through another sanad (chain) most likely
-more than 99% of Hadeeth of Aqeedah have come through more than one Sahabi already
-but you might find Hadeeth like e.g.

it is narrated that the companion Mu`awiyah ibn al-Hakam, (RA) slapped his servant girl who used to tend his sheep, and as a result went to the Prophet (SAWS) and asked what should be done as an atonement for having slapped her. The Prophet replied, "Bring her to me" so Mu`awiyah brought her to the Prophet. The Prophet then asked her, "Where is Allah?" and she replied "Above the Sky" then the Prophet asked her, "Who am I?" and she replied, "You are Allah’s Messenger", so the Prophet said, "Free her, for verily she is a true believer." (Saheeh Muslim, Hadith #1094)

-this Hadeeth has caused a few problems with Mu’tazila and Asha’ira
-but at the end of the day the ulama have said this Hadeeth is authentic
-and we have to believe in its contents as it is

so there are Hadeeth which when you study them:
i) Geographically How They Passed
ii) How Many People In Iraq Knew About them
-if only one man, you ask how come its Ghareeb?

-Imam Tirmidhi (RH) (d. 279 H) is called Abu Eesa, Imam Bukhari (RH) (d. 256 H) is called Abu Abdullah
-this is what Imam Tirmidhi was asked, and he said his opinion
-if you read Sunan At-Tirmidhi, you will find after every Hadeeth
-Qala Abu Eesa Huwa Hadeeth Hasan (Abu Eesa, Tirmidhi himself, says this Hadeeth is Hasan)
-if you go to another Hadeeth he will say Hasan Ghareeb, its Hasan but it’s strange
-sometimes he’s referring to the Gharaba (strange hood) in the Matn (block of the Hadeeth)
-the sanad is ok, but the wording in this particular instance, we have not heard it from another sanad
-so he calls it Ghareeb

Ghareeb can also mean
-strange in terms of geography
-strange in terms of sanad (i.e. only one person narrated it)
-strange in terms of Matn (wording)

some Hadeeth are an obvious lie
e.g. a man is claiming an obvious lie against the Prophet about a Hadeeth, it’s in Sunan Ibn Majah

Narrated by Abu Hurayrah Allah's Messenger (SAW) said, "It is a part of the sunnah that a man should accompany his guest to the door of the house." [Ibn Majah transmitted it, and Bayhaqi, in Shu'ab al-Iman, transmitted it on the authority both of Abu Hurayrah and of Ibn Abbas]

-the man claims the Prophet said “it is part of the Sunnah”
-Wallahi it’s impossible, the ulama find that impossible
-how would the Prophet say “of the Sunnah”? To whom? Who’s Sunnah?
-the Prophet is the corner stone of Sunnah, how can he say “it is a part of the Sunnah”?
-we take our Sunnah from the Prophet, but the Prophet takes Sunnah from whom? Nobody!
-Unless he says Sunan Al-Anbiya (the Prophets)
-otherwise why would he say Sunnah? What Sunnah? That’s also strange
-besides it being an obvious lie, this Hadeeth was recounted by a person who is a well-known liar

we take our measurements:
1. According to History,
2. According to Geography,
3. According to Groups (Firqah),
4. According to Number of Narrators.
-e.g. if in a Hadeeth all the men are Shia, and the Hadeeth is saying the Prophet said “Ali is my Khalifah”
-what would you expect us to say? This is the core of their belief, that the Prophet said so
-do you expect those people to be saying the truth? They are actually reiterating their own belief
-what they built their religion on
-so we don’t take this kind of Hadeeth, we stop at it

Today we covered some kind of ilal (disease)


Insha’Allah next time we shall talk about another ilal (diseases) you may find in Hadeeth