Thursday, January 12, 2012

-15- Mostalah (Hadeeth) Class by Abu Abdullah

Mostalah (Hadeeth) Class by Abu Abdullah
27th December, 2011.



I promised last time to talk about Ulumul Qur’an
-I was not feeling very well so I have not prepared myself in terms of knowledge
-so I will do a practical example and I think you will like the idea

In our lessons before we were talking about the science of Mostalah
-and someone asked a question is the previous class on
-the difference between Mostalah and Ulumul hadith in general

Ulum means sciences in general
-e.g. we have all the different subjects of hadith which are many
-Ilm ul Diraayah and Riwaayah- these are the subjects
-the former means understanding, you are working with the wording
-your knowledge is you understand the interpretation of the words

Our Arabic and that of the rasul (saw) are different and even that of the former generations
-the rasul was the best speaker of Arabic because his language was Arabic
-the former generations were good Arabic speakers by default
-my Arabic is Egyptian just like that of the Moroccan
-so you have to speak good Arabic in order to understand the wording
-but also you have to understand the circumstances of the wording

E.g. if we have a hadith by 2 sahabi e.g. by Uthman ibn Affaan and ibn Abbaas
-and they are both talking about the same issue but different views
-one is saying it is possible and the other is saying it is not possible
-so whose opinion do we take?

We know that Uthman was an old man and he died in his 80s
-but we know ibn Abbaas was young during the time of the rasul
-there is a hadith where the rasul was telling him oh little boy keep Allah and Allah will keep you

lbn Abbas (RA) narrated: One day I was seated behind the Prophet (SAW) when he said, “O son I will teach you some things: if you remember Allah. He will remember you. If you remember Allah, you will find Him before you. O When you ask, ask from Allah (alone) and when you seek help, seek help from Allah (alone) . Know that if all people get together to benefit you to some extent, they will not be able to benefit you except to the extent Allah has decreed for you. And if they get together to hurt you to some extent, they will not be able to hurt you except to the extent Allah has decreed for you. The pens have been taken up and the scrolls have dried up.” [Tirmidhi 2524, Ahmed 2669]

-which means Uthman’s knowledge is older than that of ibn Abbaas because of age
-so we say Uthman has an opinion but he is old and ibn Abbaas has an opinion but he is very young

So we think about who else spoke about this same topic e.g. Omar
-we see whose opinion Omar agreed with and we take that opinion
-so for us to make a decision we need to know the ages
-and also be able to tell the opinions of different sahabah

E.g. the issue of mut’a
-ibn Abbaas said it is halal and Ali said it is haram
-and we know Zubair and Omar both said mut’a is haram
-so we have the opinions of 3 sahabah who said it is haram so we take that opinion

Let’s say Aisha and another sahabi contradicted each other on how ghusl is done
-Aisha wins because she is the wife of rasul (saw) and knows better than any other person
-so whose side we take depends on various issues:
1. Like she is the wife, so her opinion is better
2. Or he is older and knows better
3. Or his opinion is supported by another sahabi so he is stronger
4. Or he is more knowledgeable in that particular field

For example the issue of inheritance
-there is a sahabi called Ubaid ibn Ka’ab
-he was the best man in this field
-he learnt it better from rasul (saw)
-and he used to teach the other sahabah about it
-so if we have an issue about inheritance we go to him

If we have the issue of takfeer and we have the opinion of 2 sahabi
-then we take that of an older sahabi who knows better
-like the case of ibn Mas’ud and ibn Abbaas
-the former is older so he knows better

Why will differences happen, because some will wonder how do we know the truth
-if the sahabah have differences
-these are the pupils of the prophet and this gives them the power to make ijtihad
-so they are allowed to do that and we are not
-e.g. when Ali and Aisha fought, they were allowed to make ijtihad
-but a non sahabah cannot say let’s make takfeer on a sahabah like the Shia do
-these people drank from the well of rasul, the clean water
-not like us who are followers of the sahabah

For example a sahabi was attending one event
-and while there he learnt about a certain thing
-so you cannot doubt this person
-because Allah entrusted them with the Qur’an
-if you don’t trust their speech how can you trust the Qur’an
-because no sahabah, means no Qur’an
-this is why we say Shites are kuffar

To make an opinion you have to know the sahabah
-every one of them had his own kind of school
-the ulama have talked about this and you can really
-read the full character of the sahabah and analyzing it
-then you can learn how his school is like

For example Abdur Rahman ibn Auf,
-he was a trader who had so much money and gave all of it to Allah
-his behavior had the foot prints of a man who does not need money
-he is above money just like Uthman ibn Affaan

When Omar was dying he appointed 6 people and said choose the caliph from them
-Abdur Rahman said he does not want to have anything to do with the khilafah
-and he convinced Zubair and Talha not to be interested
-to narrow it to Uthman and Ali so that people will not be confused
-this was the character of Abdur Rahman bin Auf

The character of Uthman was similar
-he was extremely rich and gave everything on the path of Allah
-you expect this kind of person to be interested more in the hereafter than the dunya
-but a leader like Ali or Omar are seen as leaders of a nation
-so their job affect them

Abu Bakr was also a trader though not very rich
-and he did not want to be calipha but they convinced him
-the next day he was appointed he was seen working in the market
-Omar told him we will work and pay you to eat, don’t work

So knowledge of the personality of these people will help you
-because if you know Omar well you will understand why he said such a statement
-you will also learn and make decisions with this knowledge
-this is all called Ilmul Diraayah

There is also something called Ilmul Riwaayah
-in which you just study the men
-look at the chain, whether continues or not
-these are different subjects but both are ulum of hadith

As far as Mostalah is concerned it is only one of these ulums
-and the last time we said even in Arabic we don’t know what Mursal is
-and that is why we study Mostalah
-the ulama just call it hadith Mursal but what does it mean?
-it has a technical meaning, there is no translation

E.g. Mursal means sent
-who sent the hadith? Who received it?
-so it means it’s sent but not sent as a letter or package
-but as someone sending something concrete over a wall
-the wall is the sahabah who are between everybody and the rasul
-protecting and spreading his knowledge

So if the ulama said sent they meant somebody who has bypassed sahabah
-there is no sahabah in the hadith
-and that’s how we should learn it
-and that is Ulumul Mostalah

One of the ulum in Riwaayah is TAKHREEJ
-takhreej is a Mostalah
-yukharrij means to bring out
-but in Mostalah it means going to search the occurrences of all the hadith
-in all the books you expect the hadith to be
-and then list all the hadith one after the other
-next you look at the hadith and see it was mentioned by so and so imam
-who was the last name before the rasul?

For example we have a hadith which will be our example today

Sahih Al-Bukhari
5027 - حَدَّثَنَا حَجَّاجُ بْنُ مِنْهَالٍ حَدَّثَنَا شُعْبَةُ قَالَ أَخْبَرَنِي عَلْقَمَةُ بْنُ مَرْثَدٍ سَمِعْتُ سَعْدَ بْنَ عُبَيْدَةَ عَنْ أَبِي عَبْدِ الرَّحْمَنِ السُّلَمِيِّ عَنْ عُثْمَانَ رَضِيَ اللَّهُ عَنْهُ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ خَيْرُكُمْ مَنْ تَعَلَّمَ الْقُرْآنَ وَعَلَّمَهُ قَالَ وَأَقْرَأَ أَبُو عَبْدِ الرَّحْمَنِ فِي إِمْرَةِ عُثْمَانَ حَتَّى كَانَ الْحَجَّاجُ قَالَ وَذَاكَ الَّذِي أَقْعَدَنِي مَقْعَدِي هَذَا

Narrated By 'Uthman: The Prophet said, "The best among you (Muslims) are those who learn the Qur'an and teach it." [Sahih Bukhari, Vol 6, Book 61, Hadith #545]

Sunan Tirmidhi
2907 - حدثنا محمود بن غيلان حدثنا أبو داود أنبأنا شعبة أخبرني علقمة بن مرثد قال سمعت سعد بن عبيدة يحدث عن أبي عبد الرحمن عن عثمان بن عفان Y أن رسول الله صلى الله عليه و سلم قال خيركم من تعلم القرآن وعلمه قال أبو عبد الرحمن فذاك الذي أقعدني مقعدي هذا وعلم القرآن في زمن عثمان حتى بلغ الحجاج بن يوسف
قال أبو عيسى هذا حديث حسن صحيح K صحيح

Uthman ibn Affan (RA) reported that Allah’s Messenger (SAW) said, “The best of you is he who learns the Qur’an and teaches it.” Abu Abdur Rahman said, “This is what made me sit on this, my seat.” He began to learn the Qur’an during the times of Uthman till the times of Hajjaj ibn Yusuf. (Abu Essa said it was a hasan (good) hadith) [Tirmidhi 2916, Ahmed 412, Bukhari 5027, Abu Dawud 1452, Ibn e Majah 212]

Musnad Ahmad
412 - حدثنا عبد الله حدثني أبي ثنا محمد بن جعفر وبهز وحجاج قالوا حدثنا شعبة قال سمعت علقمة بن مرثد يحدث عن سعد بن عبيدة عن أبي عبد الرحمن السلمي عن عثمان بن عفان رضي الله عنه عن النبي صلى الله عليه و سلم انه قال Y ان خيركم من علم القرآن أو تعلمه قال محمد بن جعفر وحجاج فقال أبو عبد الرحمن فذاك الذي أقعدني هذا المقعد قال حجاج قال شعبة ولم يسمع أبو عبد الرحمن من عثمان رضي الله عنه ولا من عبد الله ولكن قد سمع من علي رضي الله عنه قال أبي وقال بهز عن شعبة قال علقمة بن مرثد أخبرني وقال خيركم من تعلم القرآن وعلمه K إسناده صحيح على شرط الشيخين

Sunan Abu Dawood
1452 - حدثنا حفص بن عمر ثنا شعبة عن علقمة بن مرثد عن سعد بن عبيدة عن أبي عبد الرحمن عن عثمان
Y عن النبي صلى الله عليه و سلم قال " خيركم من تعلم القرآن وعلمه " . K صحيح

Narrated By 'Uthman: The Prophet (pbuh) said: The best amongst you is he who learns and teaches Qur'an. [Abu Dawud, Book 2, Hadith #1447]

Sunan Ibn Majah
212 - حَدَّثَنَا عَلِيُّ بْنُ مُحَمَّدٍ ، حَدَّثَنَا وَكِيعٌ ، حَدَّثَنَا سُفْيَانُ ، عَنْ عَلْقَمَةَ بْنِ مَرْثَدٍ ، عَنْ أَبِي عَبْدِ الرَّحْمَنِ السُّلَمِيِّ ، عَنْ عُثْمَانَ بْنِ عَفَّانَ ، قَالَ : قَالَ رَسُولُ اللهِ صَلَّى الله عَليْهِ وسَلَّمَ : أَفْضَلُكُمْ مَنْ تَعَلَّمَ الْقُرْآنَ وَعَلَّمَهُ.

It was narrated that 'Uthman bin 'Affan said: "The Messenger of Allah (SAW) said: "The most excellent of you is the one who learns the Qur'an and teaches it.'" [Sunan Ibn Majah (Arabic/English), Vol 1, p.215, Hadith #212]

-the best of you are those that learn Qur’an and teach others
-that is the typical translation and it is a famous hadith
-I will do takhreej on this hadith together with you

First I will go and search where this hadith is expected to be
-we know the famous 9 books
-but we also know other books where this hadith may be found
-the 9 books are 2 sahih, 1 muwa’ta, 1 musnad, and 5 sunans
-so we go to these 9 books and look for this hadith

Initially all the hadith were available to Bukhari before he wrote his books
-and then he chose less than 3000 and said these I will put in my book
-and the rest I will not
-he did not mean they were weak, but they did not meet his condition

And then Imam Muslim too chose some that were with Bukhari
-and also included some by relaxing in his condition to choose hadith
-and he included more hadith and gave us sahih Muslim

It also came to Imam Tirmidhi and the others
-they all had the same hadith and chose numbers that will fulfill their conditions
-and put in their books
-after that other books were written but they were using the same number of hadith
-but used their conditions to choose from, there is no new hadith

If someone in the 4th century says I have a hadith that Bukhari did not know about
-he must be lying
-because he knew all the hadith
-if someone had a hadith during the time of Imam Bukhari,
-he heard the hadith but decided not to choose it for his book

So our job now is to bring the hadith we quoted above from all the books
-we have the hadith in Bukhari
-and it came through Uthman ibn Affaan, the last name in his chain
-the chain is;
Shoaba said I was told by Alqama who heard from Saad ibn Ubaidah
-who heard from Abdur Rahman al Salami and then Uthman
-so we have 4 men and then Uthman, this is Bukhari’s hadith
-there is another man before Shoaba but he is not our problem
-he is the shaikh of Bukhari

In sunan Abu Dawood it is the same chain
-only the shaikhs are different
-but we have 3 men and then a sahabi

In Musnad, Imam Ahmad learnt it from 3 men and then Shoaba
-the chain is as follows
Shoaba>>>Al Qama’a>>>Sa’ad>>>Abu Abdur Rahman>>>Uthman
-scholars are Bukhari, Abu Dawood and Imam Ahmad
-and they all had different shaikhs

If you are in this field, you will be surprised to know that

-Shoaba was a person you don’t ask about
-he was the center point of hadith
-you don’t ask about the scholars and their shaikhs
-you don’t also ask about Uthman

So we have 3 men remaining that we worry about
-so we go to ibn Hajar and ask about these men
-and he will say yes I know all of them and they are trustworthy
-and then we go to Imam Dhahabi and ask him and he will say the same
-so all the men are out of the question
-they have passed the bridge of Bukhari that is why
-he is man of sahih

But we have a little problem
-this will become apparent when you study the continuity of the chain
-Imam Bukhari told us he heard from his shaikh Hajjaj
-who said he heard from Shoaba who said he was told by Al Qama’a
-Al Qama’a said he was told by Sa’ad who heard by way of Abu Abdur Rahman
-who heard from Uthman
-from Sa’ad we have a problem

I know it is very difficult in the beginning but it will get easy as you do it often
-e.g. you are giving me information from Shaikh Faisal
-I will ask you how you heard about it.
-and you will say by way of paltalk
-if it is a life and dead situation I will ask for the recording
-or even ask shaikh if he is available to be sure
-how do I know he said it word for word

But if he is not available then I will start to have problems
-if he gave it to you by ijaza he will give you a certificate
-and you can use this certificate to read the hadith he learnt from his shaikh
-and you can say hadathana shaikh Faisal
-but this word is not free because it takes time to get the ijaza

Haddathana is also more expensive by haddathani
-the latter means he gave me the certificate
-and the former means he gave us certificate
-and the former means I can go to other books and find the hadith,
-heard by another person other than me
-so if I see Haddathana I am sure of continuity
-otherwise how did he get the certificate?

If you look at where Hajjaaj heard Shoaba, and he is saying akhbarani Al Qama’a
-meaning he told me
-he may not have been given certificate but just told him
-this may have many reasons but in the end akhbarani is extremely strong
-especially if the man is like Shoaba
-because he will never lie, so you don’t doubt the continuity

Al Qama’a said he heard Sa’ad (sameitu)
-meaning Sa’ad was not aware he was writing
-this is less strong than ‘told me’ and much less than ‘certified me to say’
-but this does not apply to the sahabah
-Allah blessed them so we accept from them

So Al Qama’a is saying he heard him, he may not have even seen him
-but if he heard him, he heard him
-it does not mean he is lying
-it is just a weak form of transmission

The next thing is ‘by way of’ which in Arabic means ‘3an’
-if this is mentioned by a sahabah we accept
-but apart from them you have to be careful and check
-this is the worst form of lying and it is Tadlees

In this case Abu Abdur Rahman is saying by way of Uthman
-what do you mean by 3an
-this is why Imam Bukhari is a genius
-he knew people will start to doubt this place
-and he never puts 3an, he will always say the previous 2 but not 3an
-Imam Bukhari said in this case I have another way
-I did not only hear from Hajjaaj but also Abu Na3im and its root
-so he heard from 2 men

Bukhari>>Hajjaaj>>>Shoaba>>>Al Qama’a
Abu Na3im>>>Sufyan>>>Al Qama’a

-so he can get to Al Qama’a by 2 ways leading to the same information
-so he said I am sure Al Qama’a heard it

But the problem is not with him, it is higher up
-so he tells us Abu Abdur Rahman was a reader during the reign of Uthman
-and not only that, Abu Abdur Rahman said ‘it was Uthman who made me sit here’
-this means he was in direct contact with Uthman
-and he put him in the position of a reader
-meaning he physically touched Uthman
-if this happened then we have evidence that the hadith is continuous
-so Imam Bukhari is saying I gave u A3an because I am sure

If we go to Abu Dawood we have the same hadith
-and also in Tirmidhi who copied from Mahmud ibn Eilan who copied from Abu Dawood
-in the Musnad they also heard from Shoaba
-so we are sure it came down from Shoaba

What else can we tell?
-I can tell you something from my personal experience
-Imam Shoaba said I would rather commit adultery than Tadlees
-so anything that came from his mouth is clean

There is another instance with a man called ibn Ghai’a
-who lost his eyesight and books
-imam Shoaba said I trust this man because he had his ways of collecting
-and so if a hadith passed Shoaba and then reached Bukhari then go and sleep
-but Bukhari wanted us to be sure

If we go and check in books other than the 9 books
-you will find it in Musnad ibn Al Ja’ad, sunan An Nassaa’i etc.
-some people claimed that the last person before the sahabi did not hear from him
-however the hadith is clean because we have other ways that the hadith was heard

So on top of this original pure nectar from Shoaba
-we also have Abu Na3im al Asbahani who was a great scholar from Iran
-he heard Sufyan and we did not give the full name here
-we know it is not Sufyan al Uyaynah but Sufyan at Thawri
-even if it is the former it is ok
-they are both Imams and if someone gives you a name without the father’s name
-you judge by where the person is from

Abu Na3im is from Iran so he must have heard from a neighbor in Iraq
-who is Sufyan at Thawri
-Sufyan al Uyaynah is from hijaaz
-so it must have been Sufyan at Thawri
-but these 2 Imams met and were friends

So this is our topic today- TAKHREEJ AL HADITH
-to recap the word means to make a person leave his home
-but in Mostalah it means collecting all the occurrences of a hadith
-in the places where you think it will be and first put it in a list
-we have the hadith from the 9 books
-one hint to be aware of is, if you ever find a hadith in sunan Tirmidhi,
-please look at the end of the hadith
-what Abu Eesa’s opinion is who is Tirmidhi by the way
-because he will always give his opinion at the end of the hadith
-whether the hadith is sahih or daeef
-am not saying take his opinion but just look

If he tells you a hadith is daeef then it is so
-but if he says it is sahih is like going to a doctor and looking for a second opinion
-not that he is bad but his opinion sometimes is lenient
-and ulama have agreed on this
-and with this hadith Imam Tirmidhi said it is Hassan ul sahih
-which is like saying it is pale green
-it becomes dark green if in Bukhari

Another sign is if Shoaba is reported in the hadith
-99% the hadith is sahih unless the person reporting off Shoaba is bad
-there are instances that until Shoaba everything is fine
-but then a person after him in time made it up that he told him
-but he never told him
-so if Bukhari heard from Shoaba that’s fine
-but not every other person

So you put them all in a list and take note of the points above
-if it is not in Bukhari and Tirmidhi what do we do?
-we start with something which is not available to us
-but I will give you a hadith called MENTION THE GOOD THINGS ABOUT YOUR DEAD
-this hadith is a lie and is in so many books

Sunan An-Nasa’i
1935 - أخبرنا إبراهيم بن يعقوب قال حدثني أحمد بن إسحاق قال حدثنا وهيب قال حدثنا منصور بن عبد الرحمن عن أمه عن عائشة قالت Y ذكر عند النبي صلى الله عليه و سلم هالك بسوء فقال لا تذكروا هلكاكم إلا بخير K صحيح

It was narrated that 'Aishah (RA) said: "Something bad was said in the presence of the Prophet (SAW) about a person who had died. He said: 'Do not say anything but good about your dead."' [Sunan An-Nasai (Arabic/English), Vol 3, p.75, Hadith #1937]

Sunan Abu Dawood
4900 - حدثنا محمد بن العلاء أخبرنا معاوية بن هشام عن عمران بن أنس المكي عن عطاء عن ابن عمر قال
Y قال رسول الله صلى الله عليه و سلم " اذكروا محاسن موتاكم وكفوا عن مساويهم " . K ضعيف


Narrated By Abdullah ibn Umar: The Prophet (pbuh) said: Make a mention of the virtues of your dead, and refrain from (mentioning) their evils. [Abu Dawud, Book 36, Hadith #4882]

Sunan Tirmidhi
1019 - حدثنا أبو كريب حدثنا معاوية بن هشام عن عمران بن أنس المكي عن عطاء عن ابن عمر Y أن رسول الله صلى الله عليه و سلم قال اذكروا محاسن موتاكم وكفوا عن مساويهم
قال أبو عيسى هذا حديث غريب سمعت محمدا يقول عمران بن أنس المكي منكر هذا الحديث وروى بعضهم عن عطاء عن عائشة قال و عمران بن أبي أنس مصري أقدم وأثبت من عمران بن أنس المكي K ضعيف


Ibn Umar (RA) reported that Allah’s Messenger said, “Mention the goodness of your dead and desist from their evils.” (Tirmidhi 1021),

In the hadith we talked about as practical example of our class
-the last person in every hadith was Uthman
-so we know the second stage- knowing the last person in the chain

Let us say in the hadith above we have more than 1 man
-I remember Aisha and also Anas narrated the hadith and many sahabah
-so ulama say how did we know it is a lie?
-because there are many men in the chain
-the bigger the men the more the smell becomes apparent
-so what do we do?

We say by way of Aisha>>>>Anas>>>Ali>>>ibn Omar>>>Abu Huraira
-and then we say let us see all the times it came from Aisha
-who heard from Aisha? Probably Urwah and also Safiyya
-who are famous people that heard from Aisha
-and the people that heard from her are very obvious
-so if you have a new name it is a lie

So we put all the names of the people that heard from Urwah and Safiyya also
-until we draw a hadith tree
-it will have a root which is the rasul
-and main branches being the sahabah and their branches the Tabiee
-and then we follow this tree one root at a time
-until we reach one that cannot independently prove itself like Abu Abdur Rahman al Salami did
-in this case the hadith becomes clean and Mutawaatir
-meaning it has become beyond common knowledge and well known
-just like Tokyo being the capital of Japan
-nobody will lie about it

So if we have a hadith and 5 ways from each sahabi and then 5 ways from each sub branch
-then it becomes mutawaatir

Like the rasul said in one hadith, ‘WAR IS DECEPTION’

Narrated Ka'b ibn Malik: When the Prophet (SAW) intended to go on an expedition, he always pretended to be going somewhere else, and he would say: "War is deception". [Abu Dawud 2629, Tirmidhi 1681, Ahmed 14312]

-this is mutawaatir and I don’t doubt who said it
-I know by heart that Ali said it

Another famous hadith is;

Abdullah ibn Amr (RA) reported that Allah’s Messenger (SAW) said, Convey from me (to the absent) even one verse. And narrate from the Banu Isra’il there is no harm in that. If anyone lies about me deliberately then let him take his seat in Hell.” [Tirmidhi 2678, Ahmed 6496, Bukhari 3461]

-you are copying him when he did not say it
-you are giving the stamp of Allah in surah 53:3

وَمَا يَنْطِقُ عَنِ الْهَوَى
[3 : سُورَة النَّجْم ]
Nor does he speak of (his own) desire. (An-Najm 53:3)

-some people say anyone that does this is a kaafir

This hadith came in many ways and came from 10 men who are mubasharin

Narrated By Sa'id ibn Zayd: AbdurRahman ibn al-Akhnas said that when he was in the mosque, a man mentioned Ali (RA). So Sa'id ibn Zayd got up and said: ‘I bear witness that I heard the Messenger of Allah (SAW) say: ‘Ten persons will go to Paradise: The Prophet (SAW) will go to Paradise, Abu Bakr (RA) will go to Paradise, Umar (RA) will go to Paradise, Uthman (RA) will go to Paradise, Ali (RA) will go to Paradise, Talhah (RA) will go to Paradise: Az-Zubayr ibn al-Awwam (RA) will go to paradise, Saad ibn Abi Waqqas (RA) will go to Paradise, Abu Ubaydah ibn Jarrah (RA), and Abdur Rahman ibn Awf (RA) will go to Paradise. If you wish, I can mention the tenth.’ The people asked: ‘Who is he?’ but he kept silence. They again asked: ‘Who is he?’ He replied: ‘He is Sa'id ibn Zayd (RA).’” [Abu Dawud, Book 35, Hadeeth #4632]

-Abu Bakr, Omar, Uthman, Ali, Talha ibn Ubaidullah, Zubair ibn Awwaam
-Sa’ad ibn Abi Waqqas, Abdur Rahman bin Auf, Abu Ubaidah Amir ibn Al Jarrah and Saeed ibn Zayd (ra)
-all the ten people promised jannah have narrated this hadith so it is mutawaatir
-not all the roots are sahih by the way but in the end you don’t have to worry
-the hadith is common sense like Qur’an, salah, fasting, jihad
-they are known by necessity and so common knowledge
-So we don’t need many sanads to prove it is authentic

Mutawaatir means a hadith that has been narrated by many groups
-in such a way that it will be impossible for all those groups to make it up
-and they are all based on a fact e.g. it’s in Bukhari
-but if we have differences in wording you say this is the wording of Bukhari

Why do we say it has to be based on fact?
-I told you a hadith can be mutawaatir in number but in real life it’s a lie
-the one on ‘speak good about your dead’
-it is not in Bukhari and not based on any fact

Another excellent example is the crucifixion of Jesus (as)
-it was narrated by many groups and there is no way they would have conspired
-but who attended it and saw him being killed?
-the bible itself said MY GOD MY GOD WHY HAS THOU FORSAKEN ME
-so therefore it cannot be based on a fact and not mutawaatir

So that was our hadith today the best of you are those that learn Qur’an and teach others
-it is a sahih hadith and we learnt a lot from it