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UNIVERSITY OF MAIDUGURIMaiduguri, Nigeria

CENTRE FOR DISTANCE LEARNING

ARTS

ISL 103: STUDIES ON THE HADITH ( 2 UNITS)

ISL 103 Studies on Hadith 2 Units

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Acknowledgements


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INTRODUCTION TO THE MODULE

In this session the definitions of the following terms will be treated:

Hadith, Sunnah, Khabar and Athar. Similarly the usage of the word Hadith in

both the Book and the Sunnah will be treated.


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STUDY GUIDE

GENERAL INFORMATION

Course Code and Title: ISL 103: Studies on the HadithCredit Unit: 2Year: 2015Total Hours - 28 hours @ two per Week of Study.

For any queries or Questions contact the Course Lecturer Using your email through theCentre for Distance Learning Portal.You are welcome to this study Unit. Each Unit is arranged to simplify your study. In eachtopic of the Unit we have introduction, learning outcome, in-text information, in-textquestions and answers, summary and self assessment exercises. In-text questions andanswers serve as motivation for your reading and to encourage to pay attention to majorpoints in the text. Tutors will be available at designated contact Centre for Tutorial. Meetthem to resolve your questions and other guide. The Centre expects you to plan your workwell. Should you wish to read further you could supplement the study with more informationfrom the list of references and suggested reading available in each study Unit.PRACTICE EXERCISESSELF ASSESSMENT EXERCISES (SAES)This is provided at the end of each topic or Study Session. The exercises can help you toassess whether or not you have actually studied and understood the topic/study session.Solutions to the exercises are provided at the end of the Study Unit for you to assess yourself.HOW TO PREPARE FOR EXAMINATIONTo prepare for the examination you should read and understand the Study Materials providedfor you on C.D.ROM, prints or downloads from the Portal.Other things you need to prepare for examination include understanding all sample questionsat the end of every Study Session/topic Reading the suggested/recommended reading texts.ASSESSMENTS-The continuous assessment for all courses consists of 30%.-The Examination shall make up 70% of the total Marks.-Feedback and advice is a component of the continuous assessment

The Examination shall be conducted at the Centre for Distance learning (Centre). Students

are to come to the Centre on the Examination date with all the necessary requirements. The

Examination is Computer based or e-testing one.


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STUDY SESSION 1:

INTRODUCTIONIn this session we will define the term Hadith, Sunnah, Khabar andAthar. By citing some examples along with some of the verses of theQur’an and the prophetic traditions as well as the importance of Hadith.

LEARNING OUTCOMES FOR SESSION 1When you have studied this Session, you should be able to:1.1 Define both literal and technical term Hadith, Khabar, Athar andSunnah.1.2 distinguishe between the Hadith and Sunnah as well as khabar andAthar.1.3 Outline the aims and objectives of learning the Hadith.1.4 know the significance of Hadith.

1.1 Definition of the terms: Hadith, Sunnah, Khabar and Athar.

HADITH:The word Hadith is an Arabic word. It literally means the following:

communication, story, conversation religious or secular, historical or recent. Ithas been used in the holy Qur’an twenty three times (23)a- As a religious communication: Allah (SWT) says in the holy Qur’an in

Surah Azzumar verse 23

}}هللا نّزل أحسن الحدیث كتابا{{

((Allah has sent down the best statementA Book {this Qur’an}))

He also says in Surah Qalam verse 4

}}فذرني ومن یكّذب بھذا الحدیث{{

((Then leave me alone with such as denyThis Hadith i.e. the Qur’an))

b- As a story of secular or general nature: Allah (SWT) says in the holy Qur’anin Surah Al-An’aam verse 68


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}}وإذا رأیت الذین یخوضون في آیاتنا فأعرض عنھم حتى یخوضوا في حدیث غیره{{

((And when you {O Muhammad (SAW)See those who engage in false conversation

About verse (of the Qur’an) by mockingAt them, stay away from them till they turn

To another Hadith {i.e. topic}))

c- As current story: Allah says in Surah Taha verse 9

}}موسىوھل أتاك حدیث {{

((And has there come to you the story ofMusa))

d- As current story or conversation: Allah (SWT) says in Surah Tahreem verse

}}وإذ أسر النبي إلى بعض أزواجھ حدیثاً {{

((And {remember} when the Prophet {SAW}Disclosed a {Hadith} matter in confidence

To one of his wives))

Usage of the Word in the Hadith

The word Hadith was used in the same sense by the holy Prophet (SAW)a- As a religious communication: He (SAW) said:

}أحسن الحدیث كتاب هللا{(The best of communication is the Book

Of Allah)

b- As a secular or general conversation or tale: The Messenger of Allah(SAW) said:

)من استمع إلى حدیث قوم وھم لھ كارھون صب في أذنھ اآلنك((Whosoever eavesdrops on the conversationOf people who do not want him to do so, hot

Copper shall be poured to his ears on the DayOf Resurrection)


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c- As historical story: The prophet (SAW) said:

)حدثوا عن بني إسرائیل وال حرج((You may transmit (Hadith) from Banu

Isra-eel)

d- As current story, secret or conversation: The Prophet (SAW) said:

}أمانةإذا حّدث الرجل الحدیث ثم التفت فھي {(If someone tells a Hadith (secret) then

Goes his way, his words become a trust).

The word Hadith according to Muhaddithoun (scholars of Hadith) stands forwhat was transmitted on the authority of the Prophet, his deeds, sayings, tacitapprovals or description of his sifaat (physical features)- meaning his physicalappearance.

Sometimes some other words were also used in the same sense. Theseinclude: Khabar and Athar. Most of the scholars used these three terms assynonymous.

In a nutshell Hadith technically means the sayings, actions and the tacitapprovals of the holy Prophet (SAW). It is also used to refer to the physicalfeatures of the holy Prophet (SAW) and his qualities. For instance his skin beingwhite mixed with red in color, his being neither too tall nor short etc are allHadith, for it describes his physical features.

Similarly, his being the most courageous of all, most bashful, mostmagnanimous, most modest of all, most kind towards the poor, the needy, theorphan and the widow; most forgiving after triumph etc are all Hadith, for theyall tell us about the qualities of the holy Prophet (SAW).

Likewise the biography and struggles (مغازي) of the holy Prophet (SAW) areconsidered as Hadith.

Meaning of Tacit Approval: Anything said or done in front of the holyProphet (SAW) and he did not show any sign of disapproval. Or anything doneor said elsewhere and when he comes to know and showed no sign ofdisapproval is also referred to as Taqreer i.e. tacit approval. His silence is a signof approval.Among the scholars there are those who include the sayings of the companions

and the successors (Taabi’oun) in the definition of Hadith. This should beregarded as another view.


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1.2. Sunnah:Sunnah linguistically means way or conduct. According to the author of

المصباح المنیر – Al-Misbaah-ul-muneer- “Sunnah is a way and it is also conduct,be it good or bad.” However, when it is said loosely i.e. without specification, itrefers to commendable conduct.

Technically: it is, according to Hadith scholars synonymous with Hadith.And according to others, Hadith is confined to the sayings and actions of theholy Prophet (SAW), whilst Sunnah encompasses and includes the above two,his tacit approvals, his physical features, his qualities, his movements andstillness in both slumber and while awake and even his intentions. As suchSunnah is broader and wider than Hadith.

Sunnah also has other technical meanings according to the scholars in thevarious fields of Islam. For scholars of jurisprudence- -فُقَھاء Sunnah refers toanything that is not obligatory (i.e. voluntary). For instance they say: TheSunnah of Salat (prayers) are so, so and so.

According to the scholars of the Shari’ah it is the opposite of Bid’ah-innovation.

1.3 Khabar:It is said that Khabar is synonymous with Hadith. Therefore, the definition of

Hadith applies to Khabar.In another view, it is said that the two are dissimilar. That is Hadith is limited

to the sayings and deeds of the holy Prophet (SAW) as previously defined,while Khabar is anything related from anyone other than the holy Prophet(SAW). It is in line with this definition that a historian is referred to as أخباري –Akhbaariy- and the one who engages in Hadith as Muhaddith.

There is also another view which regards Khabar as a general term whichincludes Hadith in its folds. In another word Hadith is only limited to theProphet’s actions and sayings and Khabar encompasses the above, the sayingsand deeds of the companions, that of the predecessors and that of those whocame after them. Therefore, any Hadith is a Khabar and not the reverse.

1.4. Al-Athar:There are scholars who consider al-Athar synonymous with Hadith, and as

such the two have the same definition. And this is what is seen in theintroduction of Imam Muslim to his Sahih collection. He refers to Hadith asAathaar (the plural of Athar). The same is seen in Al-Imam Attahaawiy’s book“Mushkil Al-Aathaar” .شرح مشكل اآلثار

The other view is that Athar is a common term which includes anythingtransmitted from the holy Prophet (SAW) as his deeds and sayings, or that ofthe companions and that of the predecessors.


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In another view it is said that the two terms –i.e. Hadith and Athar- aredifferent. Hadith is what was defined earlier, while Athar is anything related asthe sayings and actions of the companions. This is the view adopted by thejurists of Khorasan. One of them Abul Qaasim Al-Fouraamiy said,” The juristsused to say: Khabar is whatever reported from the holy Prophet (SAW) andAthar is whatever reported from the companions.” Al-Hafiz Ibn Hajar said inhis Nukhbah: “The Mauqouf- a term given to any action or deed not traceable tothe holy Prophet (SAW) but ends with the companion- and the Maqtou’ (sayingand deeds of the predecessors) are referred to as Al-Atha.

1.5. The importance of Hadith

There are two main sources of the Divine Message of Islam - the Qur’an andthe Traditions of the holy Prophet (SAW) {Hadith and Sunnah}. The Qur’anwas revealed to the Messenger of Allah within a period of thirty two years forall mankind. The Messenger of Allah (SAW) delivered the message to theUmmah. In it there is a complete way of life. It is the main source of success inthis world and the Hereafter.The second source is the Hadith or Sunnah of the holy Prophet (SAW). It

comes next to the Qur’an in status and the same level in adherence to theirinjunctions. Allah (SWT) says in the holy Qur’an:

((Nor does he speak of (his own) desire.It is only a revelation revealed.))

Allah also says,

((He who obeys the Messenger (Muhammad)Has indeed obeyed Allah))

The Hadith in the sense that it is what was transmitted on the authority ofthe holy Prophet (SAW), his deeds, sayings, tacit approvals and description ofhis physical appearance has been a subject of keen pursuit and constant study bythe Muslims throughout the history of Islam up to the present time. This is sobecause of the fact that the Hadith of the holy Prophet (SAW) has been acceptedas an important source of Islamic law as earlier pointed. This status of theHadith has remained unchallenged and undisputed throughout the centuries.There have been many differences among Muslims in their juristic opinions, butthe authority of the holy Qur’an and the Hadith of the holy Prophet (SAW) hasnever been denied by any jurist.According to the holy Qur’an the holy Prophet (SAW) is an expounder of theholy Qur’an, a legislator, a model behavior for Muslim society and demands a


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total, unreserved and unalloyed obedience to him. Thus the holy Qur’anproclaims:

((And we have also sent down to you {O Muhammad(SAW)} The Dhikr (reminder- i.e. the Qur’an), thatYou may explain clearly to men what is sent down

To them, and that they may give thought.))

2.1. The following are verses of the Holy Qur’an buttressing the significance ofthe Hadith and the lofty status it occupies in Islam:

((Say (O Muhammad {SAW}: Obey Allah and theMessenger, but if they turn away, then Allah does

not like the disbelievers))

Allah says:((And obey Allah and the Messenger (Muhammad

{SAW}) that you may obtain mercy.))

Allah says:((These are the limits (set by) Allah, and whosoever

Obeys Allah and His Messenger {Muhammad (SAW)}Will be admitted to Garden under which rivers flow (inParadise), to abide therein, and that will be the great

Success))And whosoever disobeys Allah and His Messenger

(Muhammad {SAW}) and transgresses His limits, HeWill cast him into the Fire, to abide therein; and he shall

Have a disgraceful torment.))

Allah says:((O you who believe, obey Allah and obey the Messenger(Muhammad {SAW}) and those of you (Muslims) who are

in authority. And if you differ in anything amongst yourselvesrefer to it to Allah and His Messenger (SAW) if you believe

in Allah and in the Last Day. That is better and more suitablefor final determination.))

Allah says:((He who obeys Allah and the Messenger (Muhammad {SAW}

has indeed obeyed Allah, but he who turns away, then weHave not sent you (O Muhammad {SAW}) as a watch over

Them))


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Allah says:((And whoso obeys Allah and the messenger (Muhammad{SAW}) then they will be in the company of those on whom

Allah has bestowed His Grace, of the prophets, the “siddiquon”,the martyrs and the righteous. And how excellent those

Companions are.))

Allah says:((And whosoever obeys Allah and His Messenger {SAW}He has indeed achieved a great achievement {i.e. he will

Be saved from the Hell-Fire and will be admitted toParadise))

Allah says:((And whatsoever the Messenger (Muhammad {SAW}) givesYou, take it, and whatsoever he forbids you, abstain {from

It}))

Regarding the above verse Alqamah narrated that Abdullah Bin Mas’oudsaid, “Allah curses those ladies who practice tattooing and those who getthemselves tattooed, and those ladies who get their hair removed from theireyebrows and faces except the beard and moustache, and those who makeartificial spaces between their teeth in order to look more beautiful wherebythey change Allah’s creation.”

His saying reached a lady from Banu Asad called Umm Ya’qoub, whocame (to Abdullah) and said, “I have came to know that you have cursed suchand such (ladies)?” He replied: “Why should I not curse those whom Allah’sMessenger (SAW) has cursed and who are (cursed) in Allah’s Book!” UmmYa’qoub said, “I have read the whole Qur’an, but I did not find in it what yousay.” He said, “Verily! If you have read it (i.e. the Qur’an), you have found it.Didn’t you read:

{And whatsoever the Messenger (Muhammad {SAW}) givesYou, take it, and whatsoever he forbids you, abstain {from

It}?”

She replied, “I did.” He said, “Verily, Allah’s Messenger {SAW} forbade suchthings.” She said, “But I see your wife doing these things.” He said, “Go andwatch her.” She went and watched her but could not see anything in support ofher statement. On that he said, “If my wife was as you thought, I would notkeep her in my company.” (Sahih Al-Bukhari Vol. 6 Hadith no. 408)


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Allah says:

((And obey Allah and the Messenger {Muhammad (SAW)}And beware (of even coming near to drinking or gambling...)and fear Allah. Then if you turn away, you should knowThat it is our Messenger’s duty to convey (the message)in

The clearest way.))Allah says:

((Say: “Obey Allah and obey the Messenger {SAW},But if you turn away, he (the Messenger) is only

Responsible for the duty placed on him, (i.e. to conveyAllah’s message) and you for that placed on you. If

You obey him, you shall be on the right guidance. TheMessenger’s duty is only to convey (the message) in a

Clear way {i.e. to preach in a plain way}))Allah says:

((And perform As-salaat and give Zakaat and obey theMessenger {Muhammad (SAW)} that you may receive

Mercy {from Allah}))

Allah says:((The only saying of the faithful believers, when theyAre called to Allah (His words, the Qur’an) and HisMessenger (SAW) to judge between them, is that they

Say: “We hear and we obey.” And such are the successful{who will live in Paradise} And whosoever obeys Allah

And His messenger (SAW), fears Allah, and keeps his duty(to Him) such are the successful.))

Allah says:((O you who believe, obey Allah and obey the Messenger{Muhammad (SAW)} and render not vain your deeds.))

Allah says:((Indeed, in the Messenger of Allah {Muhammad

(SAW)} You have a good example to follow for himWho hopes for (the meeting with) Allah and the Last

Day and remember Allah much)).

There is no any iota of doubt that the obedience to the Messenger of Allah(SAW) mentioned in all the above verses of the holy Qur’an refers to the Hadithand the Sunnah of the holy Prophet (SAW) and shows their significance. And


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that obedience will not be achieved until the Hadith is read and clearlyunderstood.

I.T.Q: when you have completed this session you will be able to answer this

question:

Define the term Hadith and Sunnah.

I.T.A: Sunnah linguistically means way or conduct. Sunnah is a way and it is

also conduct, be it good or bad.

Hadith technically means the sayings, actions and the tacit approvals of the

holy Prophet (SAW). It is also used to refer to the physical features of the holy

Prophet (SAW) and his qualities.

SUMMARY OF SESSION 1In Session 1, you have learnt that:1. The meaning of the Hadith is a way or conduct, while it means technicallysayings, action and the tacit approvals of the holy prophet (SAW) technically.2. The tacit approvals of the holy prophet as well as his actions are all recognized ashis tradition.3. Among the scholars there are those who include the sayings of thecompanions and the successors (Taabi’oun) in the definition of Hadith.4. The importance and the significance of Hadith in Islam could not be overemphasized.

Self -Assessment Questions for session 1

When you have completed this session, you can test your achievementof learning outcomes by answering these questions:

3-Define the following terms: Hadith, Athar, Khabar and Sunnah.

2-What is meant by Tacit Approval?

3-Mention three verses in the holy Qur’an where the word Hadith is mentioned.4-what id the importance of Hadith.


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STUDT SESSION 2: STAGES AND DEVELOPMENT OF HADITH.

Introduction:In this session a discussion will be made on the status and general outlook of

Hadith during the time of the holy Prophet (SAW), the time of theelderly/younger companions and that of the followers with a view toascertaining when did fabrication in prophetic traditions actually begin; and themeans developed for tackling the menace of fabrication. Likewise, factorsresponsible for fabrication will also be treated.

LEARNING OUTCOMES FOR SESSION 2After studying this session, you should be able to:1. Know the status of the Hadith during the life time of the HolyProphet, the senior companion, younger and the senior followers.2. Know when Fabrication in Prophetic Traditions began to Emerge..

2.1. HADITH DURING THE TIME OF THE HOLY PROPHET (SAW).

Allah (SWT) revealed the holy Qur’an to His Messenger Muhammad (SAW)as clear signs and conspicuous evidence of his messenger-ship. It is the miracleof miracles and the greatest sign that is everlasting throughout ages till the daywhen Allah inherits the earth and what it encompasses. And then Allah gavehim the Sunnah which is explanation of the Book. It particularizes the generalrulings in the Qur’an. It limits the limitless rulings and expatiate the brief versesin the holy Book. At times the Sunnah gives rulings independently. As theSunnah occupies such an esteemed status, the companions gave it the mostpriority and attention and considered it as dear to them as their souls. Theycompeted with one another in learning the verses of the Holy Qur’an and theAhadith of the holy Prophet (SAW) to the extent that they become exemplary ofcustodians of the prophetic traditions. Their eagerness to learn the Hadith fromthe holy Prophet (SAW) reached an extent whereby they took turns in attendinghis sessions. For instance, the Caliph Umar Bin Al-Khattab was reported tohave said, “My Ansari neighbor from Bani Umaiya bin Zaid who used to live at'Awali Al-Medina and I used to visit the Prophet by turns. He used to go oneday and I another day. When I went I used to bring the news of that dayregarding the Divine Inspiration and other things, and when he went, he used todo the same for me. Once my Ansari friend, in his turns (on returning from theProphet), knocked violently at my door and asked if I was there." I becamehorrified and came out to him. He said, "Today a great thing has happened." Ithen went to Hafsa and saw her weeping. I asked her, "Did Allah's Apostle


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divorce you all?" She replied, "I do not know." Then, I entered upon the Prophetand said while standing, "Have you divorced your wives?" The Prophet repliedin the negative. On that I said, "Allahu-Akbar (Allah is Greater)."

This is the apex of moderation in life. The mundane affairs did not temperwith the spiritual and vice-versa.

Among the companions were those who constantly accompany theProphet (SAW) and those who accompany him less frequently. Among the firstcategory were people like the companions Abu Hurairah, Ibn Mas’oud, AnasBin Malik and others. It is also of note-worthy that the Prophetic traditions werenot written down and documented in comprehensive books during the Prophet’sera. In fact, the writing and documentation of the Hadith was even prohibited.For there is a tradition recorded by Imam Muslim on the authority of AbuSa’eed Alkhudriy who said that the Messenger of Allah (SAW) said, “Do notwrite from me except the Qur’an. Whosoever hath written from me other thanthe Qur’an should wipe it.” Therefore, the companions were contented with theretentive memory they were endowed with in lieu of the retention by means ofwriting. Their satisfaction was as a result of their Bedouin nature, the lack ofwriting materials and means, the natural retentive memory they were blessedwith and the fact that most of them were unlettered in addition to theaforementioned prophetic hindrance of writing.However, there were traditions which indicate that some companions used towrite traditions of the holy Prophet (SAW). The likes of Abdullah Bin ‘Amruand Ali Bin Abu Talib were among those said to have written traditions of theholy Prophet (SAW). The latter has a Saheefah in which was written the laws ofblood money and how to administer it, the freeing of a prisoner and that aMuslim should not be killed for killing an infidel. It was also reported that whenAbu shah, a Yemenite asked the Prophet (SAW) that his sermon which hedelivered on the day of the conquest of Makkah be written for him, the holyProphet (SAW) said, “Write it for Abu Shaah.”

The evident case is that initially there was an embargo on writing anddocumentation of the Prophetic traditions, and then letter it was abrogated. Orthat the permission was given to those who fear that they were prone toforgetfulness like Abu shah, or for those who felt that they would not mix theQur’an and the traditions like Abdullah Bin ‘Amru who was said to havemastered Arabic and Syriac languages.

As for those who were not safe from mixing the two, or have good retentivememory the option for them was to abstain from writing. However the case maybe, the Prophetic era ended without the Hadith being documented in general-wise except for some few individuals.

The holy Prophet (SAW) has encouraged the companions to memorize histraditions and convey them to others. He used to incite their eagerness and lovefor his traditions with his utterances, such as his saying: “Allah illumines a manwho hears Hadith from me preserves it carefully and passes it on to others…”


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and his saying, “Transmit from me even if it is only one verse.” He also said,“Those who are present (here) should convey the message to those who wereabsent.”

Apart from encouraging them to convey his traditions, the holy Prophet(SAW) also urged them to be very critical, wary and certain in their narration ofhis traditions. Imam Muslim recorded in the introduction of his Sahih on theauthority of Abu Hurairah traceable to the holy Prophet (SAW) who said, “It issufficient that a man lied who narrates everything he hears.” In another traditionon the authority of Al-Mugheerah Bin Shu’bah who said that the Messenger ofAllah (SAW) said, “Indeed the lying on me is not like lying on anyone else,whoever lies on me intentionally his seat has been prepared for him in the HellFire.”With the above, the holy Prophet (SAW) laid the foundation for theprinciple of scrutiny, verification and ascertaining in the transmission of Hadith;and also of its examination in order to know the true narratives from the falseones.

It is this principle that was followed by the Four Rightly Guided Caliphs andregarded as methodology of transmission of Hadith by the critic scholars; inaddition to their avoidance of ascribing and attributing lies to the holy Prophet(SAW). Therefore, this era in which the holy Prophet (SAW) lived amongst thecompanions is the period of purity of the Prophetic traditions. This was sobecause the companions were highly pious and God-fearing. Their indulgencein the heinous crime of lying against the holy Prophet (SAW) is out of thequestion. And on the other hand the holy Prophet (SAW) was living amongstthem and it is easy for the companions to resort to his ascertaining andconfirmation regarding anything ascribed to him. Instances of many delegationscoming to ask him regarding religious issues are clear cut examples. And ifanybody ascribed lies to the holy Prophet (SAW) the revelation from Allah andthe inspiration he receives will expose the culprits. As such no lies wereconcocted and ascribed to the holy Prophet (SAW)

2.2 HADITH DURING THE TIME OF THE SENIOR COMPANIONS

The first difference of opinion that occurred with the ending of the Propheticlife and witnessed with the demise of the holy Prophet (SAW) was the issue ofsuccession. A conference was convened at the “Thaqeefah” and Satan nearlysucceeded in dividing the Muslims had it not been for the Divine intervention.Allah (SWT) Who Wills that His religion should prevail save the Ummah fromSatan’s Fitnah and it ended with the appointment of Abubakar as the Caliph.Despite his being a person with soft heart, he had taken the hem of affairs of theUmmah with firm grip and carried out his duties assiduously and accordingly.He had stood strongly in the face of the apostates and continued building theedifice of Islam. One of his significant achievements was the compilation of theholy Qur’an which he carried out on the advice of Umar Al-Farouq which was


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initially written on palm-boughs, bones, hides and skins and stones and werescattered amongst the companions.

As for his stand with regards to the Hadith, it was that of cautious andverifying nature. For this is the Sunnah which was not documented in acomprehensive book, and this is Islam whose territories were expanding andmany dishonest and untrustworthy individuals were accepting it and cominginto its folds. These people comprise of the hypocrites, the village-dwellers whowere famous for their harsh and reckless life and the non-Arabs like thePersians, the Romans etc. Among them were the honest and the dishonest,therefore, it is rightful that one applies cautiousness, scrutiny and verification inthe transmission of the Hadith; and Abubakar (RA) did exactly that. He carriedout into practice the admonishing given by the holy Qur’an to that effect. Allahthe Exalted says:

O you who believe! If a Fasiq (liar, evil person)Comes to you with any news, verify it, lest youShould harm people in ignorance… (Qur’an 49

Verse 6)

Among his cautious stand is that he asks a transmitter to bring someonethat would testify for him that he really heard it from the Prophet (SAW). Withthis he laid the foundation for those Caliphs that came after him and the Ulamasalike. Indeed he had established a Sunnah Hasanah in Islam and for which hewill reap its rewards and the rewards of anybody who applies it to the Last Day.

Al-Hafiz Addhahabiy Rahimahu Allah has mentioned in his “Tadhkirah” inthe biography of Assiddiq that Ibn Shihaab has reported on the authority ofQabeesah Bin Zuaib that a grandmother came to Abubakar and demanded thather share of the inheritance be given to her. He said to her, “I do not findanything that will be given to you in the Book of Allah and I do not knowanything said by the holy Prophet (SAW) as regards you.” He then asked thecompanions to that effect. Al-Mugheerah Bin Shu’bah stood and said, “I heardthe Messenger of Allah (SAW) giving her the sudus (i.e. 1/6).” The CaliphAbubakar asked him saying, “Was there anyone with you?” And so MuhammadBin Maslamah testified for him and S. Abubakar gave it to her.

It was this method of ascertaining and careful examination that was followedby Al-Farouq Umar (RA). In fact, Umar, based on his instinct and propensitywas even more cautious to the extent that most narrators feared him and turnedto abstinence from narration.

Al-hafiz Addhahabiy mentioned in his “Tadhkirah” in the biography ofUmar (RA) that Al-Jurairiy reported on the authority of Abu Nadrah from AbuSaeed Al-Khudriy that Abu Musa Al-Ash’ariy greeted Umar (RA) with theSalaam from behind the door three times, and when not given the permission toenter he went back. Upon that Umar (RA) sent after him. When he came, Umarasked him as to why he went away? He answered saying, “I heard the


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Messenger of Allah (SAW) saying, “When one of you seeks permission behindthe door at the entrance three times and was not permitted to enter should goaway.” S Umar said to him, “You must bring me someone who would attest towhat you said or I shall do so and so to you.” Abu Musa came to us full of fearwhich was clearly written on his face. So we enquired him saying, “What is thematter with you?” and he narrated to us his ordeal and said, “Has anyone amongyou heard it?” So we sent someone among us with him and they went togetherand informed Umar.” Upon that Umar said, “As for my stand, I wasn’t accusingyou but the case is that we were dealing with the Prophetic tradition.” In anotherversion he said, “I knew that you were honest as regards the Prophetic tradition,I only wanted to be sure.”Similarly, S Uthman (RA) also used to ascertain, and so was S Ali (RA). The

latter was said that whenever he heard a tradition from a persohe would ask himto swear, and if the person did swear he would accept it.

Addhahabiy has also mentioned in his “Tadhkirah” from the channel ofUthman Bin Al-Mugheerah Ath-thaqafiy, on the authority of Aliy Bin Rabie’ahfrom Asmaa Bin Al-Hakam Al-Fazaariy that he heard Ali (RA) saying,“Whenever I hear a tradition from the holy Prophet (SAW) I benefited from itas much as Allah wills, and whenever someone other than him narrated to me Iused to make him swear; and when he swore I believed him.” It was alsoreported from him (RA) that he said, “Transmit to people what they were usedto and leave out what they would reject, would you like that they deny what wasattributed to Allah and His Messenger?”

And this last narrative from Ali (RA) is the main basis and foundation forabstinence from spreading weak, repulsive and fabricated narrations in Aqaa-id(doctrinal matters) Ahkaam (rules and regulations) and Fadaa-il (virtues andmerits) adopted by many God-fearing individuals.

The aforementioned methods of ascertaining and lessening of narrationdiscussed were also adopted by many among the companions, the likes of IbnMas’oud, Anas Bin Malik and others.

Addhahbiy mentioned in the “Tadhkirah” in the biography of Ibn Mas’oudfrom Abu ‘Amru Asshaibaaniy that he said, “I have been in the company of IbnMas’oud for a whole year, he does not say, “The Messenger of Allah said”, andwhen he said, “The Messenger of Allah” he trembles and shakes violently.”

Similarly, it was reported in the Sahih from Azzubair that he said,“Certainly, what prevented me from narrating too many traditions was what Iheard the Messenger of Allah (SAW) saying, “Whosoever lies against medeliberately should await his seat in Hell Fire.” The same statement wasreported from Anas Bin Malik. And this stand of the companions emanatedfrom the fact that excessive narration could lead to error and mistake in onesreporting and narration. Therefore, they narrated less out of fear of committingthe act of erroneous reporting.


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All the above Aathaar indicate that the leaders of the Muslims and thecompanions of that era used to ascertain narrations. They never narratedunless they were certain and never accepted narrations till they examinedand ascertained their veracity. A companion, though does not liedeliberately, is however, prone to forget and err. On the other hand a non-companion may lie deliberately and might commit mistakes and also forget.Therefore, the motives of the companions from their aforementioned actionswere due to cautiousness and meticulousness lest narration be rampant andlest lies in Prophetic traditions spread culminating into difficulty indistinguishing correct and sound narrations from incorrect ones andacceptable from rejected ones; especially bearing in mind the fact thatdeliberate lies against the holy Prophet (SAW) is possible and less difficultafter his demise.

And surely, the habit of cautiousness adopted by the companions hassucceeded and yielded fruits to the extent that we could boldly assert thatlying against the holy Prophet (SAW) at that era was naught. The factremains that the companions were scattered everywhere, very cautious andwatchful of anyone whose weak-mind may push him to try to play with hisreligion and dare lie against the holy Prophet thinking that the Muslimswere distracted by the conquest of non-believers’ lands. Moreover, theFitnah and division of Muslims which led to fabrications were notwitnessed. All these factors would make us to declare that there were nofabrications and lies against the Prophetic traditions during that period.

2.3. When did Fabrication in Prophetic Traditions EmergeAmong the effects of the expansion in Islamic territories was the

conversion to Islam by the defeated people: the Persians, Roman, Egyptiansand what have you. Among them were the faithful, the hypocrites and theZanaadiqah. The two (i.e. the hypocrites and the Zanaadiqah) attempted byall means to spoil the religion and create havoc and confusion amongMuslims. Indeed, the enemies of Islam who embraced Islam outwardly andconcealed their hatred within have exploited the simplicity, gentleness andpoliteness of the bashful Caliph Uthman Bin Affan and sowed the firstseeds of the Fitnah (disturbance, turmoil, tumult). The leader of the FitnahAbdullah Bin Saba’, the Jew toured the provinces of Islam and instigatedpeople against the Caliph. He had concealed his venom under the cloak ofShi’ism and the love of Ali and his household; and that Ali was the Wasiyof the holy Prophet (SAW) and the most suitable to succeed him to the seatof the caliphate. Eventually, Ibn Saba’ attributed to Ali lordship. He waschased away by both Uthman and Ali (RA), for these two would nevertolerate such nonsense and infidelity. Unfortunately, there were people wholistened to him and accepted his call, especially the people of Egypt.Eventually, S Uthman was killed by the rebels. Ali (RA) succeeded S


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Uthman and inherited the once intact and united Islamic nation in disarrayand chaos. From the moment he ascended the caliphate he was faced withfierce opposition and enmity from the allies and supporters of S Uthman(RA). The hostility between the two opposing parties culminated in bloodyencounter which left many virtuous and best Muslims dead. Immediatelyafter that a group known as the Khwaarij emerged; the effect of which wasthat an important pillar in Islam was crushed and the Ummah differed andsegmented and the disease of the preceded nations crept into it. The Fitnahbecame deeply rooted and Muslims divided into warring parties. Amongthem were those supporting S Ali, they were the Shi’ahs, the Uthmaaniyyahsupporters of S Uthman, the Khawwarij who opposed the Shi’ah and therest of the parties and the Marwaaniyyah supporters of Mu’awiyah and therest of the Umayyads. Some of these parties considered legal andpermissible for them to support their inclinations by all means; and theyfound nothing to pick as their aid than the Prophetic traditions. As for theQur’an its highest eloquence and its memorization by the thousands ofHuffaazs are invincible barricade that stood firm in the face of whoeverdares to interpolate it or fabricate something and add to it. Therefore, theHadith is the only seemingly vulnerable aid and support left as an option tothose who wanted to fabricate in their favor. All these began in about fortyyears after Hijrah. It was during that period that fabrication raised its headand its venom manifested and continued to infest till it polluted theProphetic tradition. This era is known as the epoch of the youngercompanions and the senior successors.

Imam Muslim recorded in the introduction of his Sahih collection thatBushair Bin Ka’ab came to Ibn Abbas and narrated to him. So Ibn Abbassaid, “Go back to such and such Hadith.” So he returned to it and narratedit. So he said, “I don’t know if you knew all my narrations and are ignorantof this one or ignorant of all my narrations and know this one?” Then IbnAbbas said to him, “Indeed we used to narrate on the Messenger of Allah(SAW) when there was no lying on him. But when the people went withevery ease and difficulty we left narrating on him.” And Ibn Abbas died inthe year 68 AH.

Imam Muslim also recorded on the authority of Taawous who said,“Someone came to Ibn Abbas with a book in it the judgment of Ali (RA), sohe omitted from it except a portion.” Then Sufyaan Bin ‘Uyainah indicatedthis with his arm.It was related from Abu Is’haq who said, “When they innovated those

things after Ali (RA), one of the men among the partisans of Ali (RA) said,“May Allah curse them for what they have corrupted of knowledge.” Hewas referring to the fabrications committed by the Shi’ahs on the virtues ofAli (RA).


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Al-Imam Ibn Seereen (born two years to the caliphate of Uthman and died110 AH) was reported to have said, “They didn’t use to ask about the isnad,but when the Fitnah (trial, tribulation) came they would say, “Name for usyour men.” So look at the people of the Sunnah and accept their Hadith andlook at the people of innovation and do not accept their Hadith.”The above and other narrations and Aathaar indicate that fabricationemerged after the Fitnah which led to the division of the Ummah

2.4. THE CAUSES OF FABRICATION OF HADITHThe attribution of false statements to the holy Prophet (SAW) may bedivided into two categories:1. Intentional fabrication of Hadith. This is usually called Hadith Mauduo’.

2. Unintentional attribution of a false Hadith to the Prophet by mistakedespite due care or due to carelessness. That is usually called Hadith Baatil.

The result in both conditions is the same, which is a statement is falselyattributed to the Prophet (SAW).

2.5. Intentional Fabrication of Hadith1. Azzandaqah: means recklessness in the religion in either deeds orutterances which if care is not taken usually ends in apostasy and leaving thefold of Islam. According to some scholars it refers to accepting Islam in theopen and practicing disbelief inwardly. The one who indulges in such act iscalled Zindeeq (singular) Zanaadiqah (plural).

Zanaadiqah are those people who accepted Islam unwillingly, eitherbecause they were subdued by the Muslims and their lands occupied or outof fear of the mighty sword of Islam. They accepted Islam with the soleintention of dealing blows to it from within. Some of those Zanaadiqahjoined Shi’ism and the love of the Ahl-al-bait and thus found a fertile landfor sowing the seeds of their despicable agenda. They resorted to forgingtraditions in which they spread doctrines that are contrary not only to theteachings of Islam but also to reason. Among those Zanaadiqah were AbdulKareem Ibn Abil ‘Aujaa who confessed to fabricating four thousand (4000)traditions legalizing the prohibited and forbidding the permitted. He wasexecuted by Muhammad Ibn Sulaiman Bin Ali the Abbasid governor ofBasrah during the reign of Al-Mahdiy.

Others include: Babbaan Bin Sam’aan who emerged in Iraq and ascribeddivinity to Ali. He was executed by Khaalid Bin Abdullah Al-Qasariy.Muhammad Bin Sa’eed Al-Masloub was another culprit crucified onaccount of Zandaqah by Abu Ja’far Al-Mansour.


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These are examples of traditions concocted by the Zanaadiqah:-It was reported that when Allah decided to create himself He created horsesand made them to gallop which made them to sweat. He then created himselffrom them. Ibn Asaakir said: “This is a fabrication forged by the Zanaadiqahto tarnish the scholars of Hadith and show that they report impossiblenarratives.”

-Traditions which are unscientific like: “Egg plant is a cure from allailments”

-Traditions which call for bestiality such as “Watching a beautiful face is anact of worship.”

2- Political Differences and DisputesThe disputes and differences which came into being among the various

sects that erupted in the history of Islam with the slaying of the third Caliphhave contributed a lot in fabrication of traditions. The different sects withtheir divergent political and religious ideologies include the Shi’ahs, theKhawaarij, the Umayyads and the Uthmanids. They resorted to forgingtraditions in support of their ideologies and attributed them to either theholy Prophet (SAW) or his companions.

Ash-hab (a student of Imam Malik) said, “Imam Malik was once askedregarding the Raafidah (the extremists amongst the Shi’ahs) and he said,“Do neither talk to them nor report from them, for they lie.”Yazid Bin Haroun said, “Write from any innovator provided he does not

call to his innovation as long as he is not a Raafidiy, for they used to lie.”1-Factions Based on Issues Related to Faith

During the last days of the Umayyad era and throughout the Abbasidsperiod a number of issues related to faith and attributes of Allah wereraised. The discussion led to the creation of various factions such asQadariyyah, Jabariyyah, Mu’tazilah, Murji’ah, Mujassimah andMu’attilah.

Contradictory Ahaadith either supporting one opinion or rejecting it werefabricated by the supporters of each opinion.

2-Story-tellers

Amazing stories full of incredible events and attractive exposition werealways a source of inspiration for the common man. This was what thestory-tellers used to do in mosques. To give credence to their materials theyused to precede them with full Asaaneed. Most of such narrations werestrongly rejected by the Muhaddithoun.


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Sulaiman Bin Mihraan Al-A’mash was once in one of the mosques ofBasrah when he heard a Qassaas saying, “A’mash narrated to us on theauthority of Abu Is-haaq who reported from Abu Waa-il… On hearing thisA’mash sat in the middle of circle and started plucking the hair on hisarmpit. Annoyed, the Qassaas said, “Shame! What are you doing when weare discussing matters of knowledge?” He replied, “What I am doing isbetter, for I am acting on a Sunnah while you are telling lies!” I am A’mashand I have not reported what you were saying.”

1- Ignorant Ascetics:

In order to let the people devote much of their time to supererogatory formsof worship, ascetics used to fabricate Hadith on merits of various actions.About four hundred such Ahadith are known to be invented by GhulamKhalil (d. 275 AH) one of the renown ascetics in Baghdad whose deathcaused the whole market to close its doors in mourning.

People like Maisarah Bin Abd Rabbih and Abu Isma’eel Nuoh Bin AbiMaryam Al-Marwaziy invented Ahadith on the merits of each Surah of theQur’an.

2- Prejudice for town, race or one’s ImamHadith literature contains a lot of material on the merits or otherwise ofvarious towns, most of which is proved to be fabricated. Prejudice for acertain place was indeed a major factor behind such fabrications. A traditionon the merit of Qazween is found in the Sunan of Ibn Majah, which isgraded as fabricated by many scholars. Other towns for which traditionswere fabricated on their merits include: ‘Asqalaan. Khorasan, Naseebeenetc. Similarly, traditions condemning Constantinople, Tabariyyah, San’a’aetc were also declared as fabricated by Ibn ‘Iraq in his Tanzeeh Ash-shari’ah.

Traditions on the merits or demerits of some Imams were also declaredas fabricated by the scholars of Hadith. For instance the traditions whichstates: “There shall be in my community a man by the name MuhammadBin Idris (i.e. Ash-shafi’iy) who will be more dangerous to my communitythan Satan and there shall be a man in my ummah known as Abu Hanifahwho is the lamp of my ummah”, is indeed a crystal clear example offabricated narrative in this regard.

Prejudice either for or against a race is another factor behind thecirculation of fabricated traditions. An example in this regard is thefollowing narrative:

“Love the Arabs for three reasons: I am an Arab. The Qur’an is inArabic and the dwellers of the Garden will communicate in Arabic.”

3- Inventions for Personal Motives:


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Some people were led to invent Hadith for the pleasure of the rulers. Afamous incident.

I.T.Q: what are the causes of fabricating the Hadith?I.T.A: The attribution of false statements to the holy Prophet (SAW) may bedivided into two categories:1. Intentional fabrication of Hadith. This is usually called Hadith Mauduo’.

2. Unintentional attribution of a false Hadith to the Prophet by mistake despitedue care or due to carelessness. That is usually called Hadith Baatil.

SUMMARY OF SESSION 2In this session you have learnt that:1. The enemies of Islam who embraced Islam outwardly and concealedtheir hatred within have exploited the simplicity, gentleness and politeness ofthe bashful Caliph Uthman Bin Affan and sowed the first seeds of the Fitnah(disturbance, turmoil, tumult).2. The Sunnah is explanation of the Book of Allah. It particularizes the

general rulings in the Qur’an.3. The enemies of Islam who embraced Islam outwardly and concealed their

hatred within have exploited.

Self -Assessment Questions for session 2When you have completed this unit, you can test your achievement oflearning outcomes by answering these questions:

Distinguish between intentional fabrication of Hadith and unintentionalattribution of a false Hadith.

What are the Causes of fabricating the Hadith?

When did Fabrication in Prophetic Traditions Emerge.


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Study session 3.Study of some Selected Traditions from the two SahihCollections of Bukhari and Muslim

Introduction:In this session we will cite some prophetic tradition from the two authenticcollections of imam Bukhari and Muslim.

LEARNING OUTCOMES FOR SESSION 3After studying this session, you should be able to:1. Know some of the prophetic tradition in deferent subject.2. Learn that the following actions are unlawful.a- Not to join anything in worship with Allahb- Not to stealc- Not to commit illegal sexual intercoursed- Not to kill your childrene- Not to accuse an innocent person (to spread such an accusation among

people)f- Not to be disobedient

.3.1الفتنباب من الدین الفرار من

حدثنا عبد هللا بن مسلمة عن مالك عن عبد الرحمن بن عبد هللا بن عبد الرحمن بن أبي -1: قال رسول هللا صلى هللا علیھ وسلم: صعصعة، عن أبیھ عن أبي سعید الخدري أنھ قال

یوشك أن یكون خیر مال المسلم غنم یتبع بھا شعف الجبال، ومواقع القطر یفر بدینھ من (())الفتن

1- Narrated Abu Sa’id Al-Khudriy: The Messenger of Allah (SAW) said, “Atime will come that the best property of a Muslim will be sheep which hewill take on the top of mountains and the places of rainfall (Valleys) so as toflee with his religion from afflictions.”

باب تفاضل أھل اإلیمان في األعمال

حدثني مالك عن عمرو بن یحي المازني عن أبیھ عن أبي سعید : حدثنا إسماعیل، قال-2یدخل أھل الجنة الجنة، وأھل : ((الخدري رضي هللا عنھ عن النبي صلى هللا علیھ وسلم قال


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قلبھ مثقال حبة من خردل من إیمان، أخرجوا من كان في : النار النار، ثم یقول هللا تعالىشك مالك، فینبتون كما تنبت -أو الحیاة-فیخرجون منھا قد اسودوا فیلقون في نھر الحیا

))الحبة في جانب السیل، ألم تر أنھا تخرج صفراء ملتویة

ھو ما زاد من األعمال على أصل التوحید: المراد بحبة الخردل.وعمل من الخیر ما یزن ذرةأخرجوا من قال ال إلھ إال هللا

2- Narrated Abu Sa’id Al-Khudriy that the Messenger of Allah (SAW) said,“When the people of the paradise will enter paradise and the people of Hellwill go to Hell, Allah will order those who have had faith equal to theweight of a grain of mustard seed to be taken out from hell. So they will betaken out but (by then) they will be blackened (charred). Then they will beput in the river of Haya (rain) or Hayaat (life) (the narrator- who was Malik-is in doubt as to which is the right term), and they will revive like a grainthat grows near the bank of a flow channel. Don’t you see that it comes outyellow and twisted))

باب عالمة اإلیمان حب األنصار

أخبرني أبو إدریس عائذ هللا بن عبد : أخبرنا شعیب عن الزھري قال: حدثنا أبو الیمان قال-3هللا أن عبادة بن الصامت رضي هللا عنھ ، وكان شھد بدراً، وھو أحد النقباء لیلة العقبة أن

با یعوني على أن ال : ((رسول هللا صلى هللا علیھ وسلم قال وحولھ عصابة من أصحابھشیئاً، وال تسرقوا وال تزنوا، وال تأتوا ببھتان تفترونھ بین أیدیكم وأرجلكم، وال تشركوا با

فمن وفى منكم فأجره على هللا، ومن أصاب من ذلك شیئاً فعوقب في . صوا في معروفتعالدنیا فھو كفارة لھ، ومن أصاب من ذلك شیئاً ثم ستره هللا فھو إلى هللا إن شاء عفا عنھ وإن

فبایعناه على ذلك)) شاء عاقبھ

3- Narrated ‘Ubaadah Bin As-Saamit, who took part in the battle of Badr andwas a Naqeeb (a person heading a group of six persons), on the night of‘Aqabah pledge, that the Messenger of Allah said while a group of hiscompanions were around him, “Swear allegiance to me for:

g- Not to join anything in worship with Allahh- Not to steali- Not to commit illegal sexual intercoursej- Not to kill your childrenk- Not to accuse an innocent person (to spread such an accusation among

people)l- Not to be disobedient


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The Prophet (SAW) added, “Whoever among you fulfils his pledge will berewarded by Allah. And whoever indulges in any one of them (except theascription of partners to Allah) and gets the punishment in this world. Thatpunishment will be expiation for that sin. And if one indulges in any ofthem, and Allah conceals his sin, it is up to Him to forgive or punish him (inthe hereafter).” Ubaadah Bin As-Saamit added, “So we swore allegiance forthese.”

باب المسلم من سلم المسلمون من لسانھ ویده

حدثنا شعبة عن عبد هللا بن أبي السفر، وإسماعیل بن أبي خالد، : حدثنا آدم بن أبي إیاس، قال-4: عن عبد هللا بن عمرو رضي هللا عنھما عن النبي صلى هللا علیھ وسلم قالعن الشعبي

))المسلم من سلم المسلمون من لسانھ ویده، والمھاجر من ھجر ما نھى هللا عنھ((

سمعت عبد : عن عامر قال-ھو بن أبي ھند-حدثنا داود: وقال أبو معاویة: قال أبو عبد هللاعن داود عن عامر : لى هللا علیھ وسلم، وقال عبد األعلىعن النبي ص-یعني بن عمرو- هللا

.عن عبد هللا عن النبي صلى هللا علیھ وسلم

4-Narrated Abdullah Bin ‘Amr that the Messenger of Allah (SAW)said, “A Muslim is the one who avoids harming Muslims with histongue and his hands. And a Muhaajir (emigrant) is the one whogives up (abandons) all what Allah Has forbidden.”

باب حب الرسول صلى هللا علیھ وسلم من اإلیمان

حدثنا أبو الزناد عن األعرج عن أبي ھریرة رضي : أخبرنا شعیب قال: حدثنا أبو الیمان قال-5والذي نفسي بیده ال یؤمن أحدكم حتى ف: ((هللا عنھ أن رسول هللا صلى هللا علیھ وسلم قال

))أكون أحب إلیھ من والده وولده

5-Narrated Abu Hurairah that the Messenger of Allah (SAW) said,“By Him in Whose Hands my life is, none of you will have faith tillhe loves me more than his father and his children.”

)5: التوبة(}} فإن تابوا وأقاموا الصالة وآتوا الزكاة فخلوا سبیلھم{{باب

حدثنا شعبة : حدثنا أبو روح الحرمي بن عمارة، قال: حدثنا عبد هللا بن محمد المسندي، قال-6سمعت أبي یحدث عن ابن عمر أن رسول هللا صلى هللا علیھ وسلم : عن واقد بن محمد قال

س حتى یشھدوا أن ال إلھ إال هللا وأن محمداً رسول هللا، ویقیموا أمرت أن أقاتل النا: ((قالالصالة ویؤتوا الزكاة، فإذا فعلوا ذلك عصموا مني دماءھم وأموالھم إال بحق اإلسالم

))وحسابھم على هللا


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6-Narrated Ibn Umar that the Messenger of Allah (SAW) said, “Ihave been ordered (by Allah) to fight against the people until theytestify that none has the right to be worshipped but Allah and thatMuhammad is Allah’s Messenger, and offers the prayers perfectlyand give the obligatory charity; so if they perform that, then they savetheir lives and property from me except for Islamic laws and thentheir reckoning (accounts) will be done by Allah.”

باب إفشاء السالم من اإلسالم

حدثنا اللیث عن یزید بن أبي حبیب عن أبي الخیر عن عبد هللا بن عمرو أن : حدثنا قتیبة قال-7تطعم الطعام، وتقرأ : ((وسلم أي اإلسالم خیر؟ قالرجالً سأل رسول هللا صلى هللا علیھ ))السالم على من عرفت ومن لم تعرف

7-Narrated Abdullah Bin ‘Amr that a person asked Allah’sMessenger, “What (sort of) deeds in or (what qualities of) Islam aregood?” He replied, “To feed (the poor) and greet those whom youknow and those whom you don’t know.”

باب كفران العشیر وكفر دون كفر فیھ عن أبي سعید الخدري عن النبي صلى هللا علیھ وسلم

حدثنا عبد هللا بن مسلمة عن مالك عن زید بن أسلم عن عطاء بن یسار عن ابن عباس -8أریت النار فإذا أكثر أھلھا النساء : ((وسلمقال النبي صلى هللا علیھ : رضي هللا عنھما قال

؟ قال: قیل)) یكفرن یكفرن العشیر، ویكفرن اإلحسان، لو أحسنت إلى إحداھن : ((أیكفرن با))ما رأیت منك خیراً قط: الدھر، ثم رأت منك شیئاً قالت

8-Narrated Ibn Abbas that the Messenger of Allah (SAW) said, “Iwas shown the Hell-Fire and that the majority of its dwellers werewomen who were ungrateful.” It was asked, “Do they disbelieve inAllah?” (Or are they ungrateful to Allah?) He replied, “They areungrateful to their husbands and are ungrateful for the favors and thegood (charitable deeds) done to them.” If you have always been good(benevolent) to one of them and then she sees something in you (notof her liking), she will say, “I have never received any good fromyou.”


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فسماھم ] 9: الحجرات[}} فأصلحوا بینھماوإن طائفتان من المؤمنین اقتتلوا {{باب المؤمنین

حدثنا عبد الرحمن بن المبارك حدثنا حماد بن زید، حدثنا أیوب ویونس عن الحسن عن -9: أین ترید؟ قلت: ذھبت ألنصر ھذا الرجل فلقیني أبو بكرة فقال: األحنف بن قیس، قالإذا التقى : ((علیھ وسلم یقولارجع فإني سمعت رسول هللا صلى هللا : أنصر ھذا الرجل، قال

یا رسول هللا ھذا القاتل فما بال : فقلت)) المسلمان بسیفیھما فالقاتل والمقتول في النار))إنھ كان حریصاً على قتل صاحبھ: ((المقتول؟ قال

9-Narrated Al-Ahnaf Bin Qais who said, “While I was going to help thisman (Ali Bin Abi Talib), Abu Bakratah met me and asked, “Where areyou going?” I replied, “I am going to help that person.” He said, “Goback for I have heard Allah’s Messenger saying, “When two Muslimsfight (meet) each other with their swords, both the murdrer as well as themurdered will go to the Hell-Fire.” I said, “O Allah’s Messenger! It isalright for the murderer but what about the murdered one?” Allah’sMessenger replied, “He surely had the intention to kill his companion.”

I.T.Q: When you have completed this session you can test your achievement of

learning by answering this question:

Cite one Hadith that you learnt from Bukhari`s Collection?

I.T.A: Narrated Abdullah Bin ‘Amr that a person asked Allah’sMessenger, “What (sort of) deeds in or (what qualities of) Islam aregood?” He replied, “To feed (the poor) and greet those whom you knowand those whom you don’t know.”.

SUMMARY OF SESSION 3

In this session you have learnt:Deferent Hadith from the most authentic Book of Hadith. Bukhari and Muslimon deference subject.

Self -Assessment Questions for session 3When you have completed this session, you can test your achievementof learning outcomes by answering these questions:

Write three prophetic tradition from Al-Bukhari`s collection and explainany two?


30

Outline the teaching of Hadith no. four that you learn in one of the twocollections.

What is the habit of cautiousness adopted by the companions of theprophet in ascertaining that the lying against the holy prophet isthought?

References:1. Abu Shuhbah, M. M. (2006) Al-Waseet fi Ulum wa MustalahilHadith. Maktabat Assunnah: Cairo;2. Abu Shuhbah, M. M. (1424 A.H.)Al-Wad’u fil Hadith wa Raddshubah Al-Mustashriqeen. Maktabat Al-Ilm: Cairo;3. Al-Hilali, M. T. & Khan, M. M (1426 A.H.) Translations of theMeanings of the Noble Qur’an in the English Language King FahdComplex for the Printing of the Holy Qur’an: Madinah;4. Al-Fahim, A. R. (undated)The 200 Hadith Ibrash IslamicPublications: Lagos;5. A Ghaffar, S. H. (undated)Criticism of Hadith among Muslimswith Reference to Sunan Ibn Majah Taha Publishers: London6. Azami, M. M.(1977) Studies in Hadith Methodology andLiterature American Trust Publication: Indiana;7. Al-Bukhari, M. I. (2009) Sahih Al-Bukhari. Dar al-Mustaqbal;Cairo.

http://www.mostmerciful.com/retunring-to-the%20prediscord-days-of-islam.htm

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