July Flashcards
What is the linguistic meaning of a Mursal Khafi?
It is an ism-ul-mafool from irsaal in the meaning of ‘to leave/let go’ because it is like the mursil has let the sanad go and he doesn’t join it. And khafi is the opposite of clear. Because this type (mursal khafi) is from amongst the irsaal which is not apparent (i.e the narrator dropped off). And the omitted thing (narrator) will not be found apart from invenstigation/discussion (investigation is needed to find out who dropped off).
What is the technical meaning of Mursal Khafi?
It is narrated from one who he has met or someone who has lived in within his time, but that hadith/narration which he has been narrating has not been heard (that narration) from him (the one whom he met, or around at his time).
He narrates that hadith which he is narrating with such words that have the possibility of sima’ and not sima’ i.e. he can’t tell if he did/didn’t hear the narration from this person.
Example of Mursal Khafi
‘May Allah (s.w.t) have mercy on those who safeguard the ones who guard Islam’
i.e. The army of the muslims, the soldiers of Islam. The normal people who help them.
Umr ibn Abdul Aziz (r.h) didn’t meet Uqbah ibn Amr (r.a), but the chain looks all linked, one to another and it is not apparent that they are not linked because it is khafi (hidden).
How will Mursal Khafi be recognised?
1: Some Imams/Muhaditheen make it clear by making the statement that this narrator has not met that persom whom he is narrating from.
- Therefore, if he has not met him then he has not heard from him so he is not narrating.
Or the Imams state clearly that he has not heard from him at all.
2: He gives the information himself that he has not met the narrator he is narrating from, or he makes clear himself that he has never heard anything.
3: This same hadith comes with another sanad. In this hadith (which comes with another sanad), there is an extra person between the narrator and the one he is narrating from.
- Other hadith which comes, another person is in between, therefore the mursal khafi has something missing.
In this 3rd matter, there is ikhtilaf of ulama, because 1 set of ulama will say the 1st hadith is khafi and the other set will say to put it in Al-mazeed-fi-mutassil-il-isnaad.
What is the ruling of Mursal Khafi?
It is daeef because it is from the qism’s of munqati’ (dropping anywhere in the sanad). When dropping becomes apparent and it hukm is munqati’.
Introduction to Mu’an’an and Muanan
Surely the 6 qism’s of Mardood have ended. The ones in which the reasons of rejection was dropping of a narrator from the sanad. But hadith Mu’an’an and Muanan is a mukhalif fihi in the 2 (mutassil and munqati’). For this reason, I saw it fit and fine to linke them (Mu’an’an and Muanan) with the qism’s of mardood due to the dropping in the sanad (therefore it is munqati’).
What is the linguistic meaning of Mu’an’an?
Mu’an’an is an ism-ul-mafool from ‘An’an in the meaning of he said: ‘an ‘an.
What is the technical meaning of Mu’an’an?
The narrator said: Fulan ‘an fulan.
Example of Mu’an’an
Surely Allah (s.w.t) and His angels send mercy on the right hand side of the saff’s
*There is ‘an in between the narrators.
Is it Mutassil or Munqati’?
Ulama have differed in within the matter, upon 2 qawls:
1: It has been said: such narration will be Munqati’ until it becomes clear that it is mutassil. But this qawl is not considered.
2: And the preferred qawl is upon which amal is done and all the jamhoor from amongst the muhaditheen, fuqaha etc, will understand it to be mutassil upon some conditions.
What are the 2 conditions for Mu’an’an which everyone agrees upon?
Upon 2 conditions, everyone agreed, and then thye differed in the conditions apart from the 2. The 2 conditions they all agreed, it is necessary to have both of them (2 conditions). And Imam Muslim (r.h)’s view is upon sufficing upon the 2. They are:
1: The person doing ‘An’ana, he should not be a mudallis (forger).
2: The possibility of the narrators having met one another.
- The person doing ‘An’ana has met that one whom he is doing An’ana from.
What are the extra conditions for Muannan?
For those conditions in which they have done ikhtilaf upon placing them as conditions, extra upon the previous conditions:
1: Establishing the meeting the Mu’an’in and the one doing An’ana. Not just the possibility of meeting but meeting has to be evidented.
2: Thethe Mu’an’in and the one doing An’ana have to have had long company with one another and spent time with one another.
3: The Mu’an’in has to be famous in narrating from the one who he is doing An’ana from, not just establishing or company and people have to know he does narrate from him.
What does Imam Ahmad (r.h) and a group with him say about Muannan?
It is munqati’ until made clear it is mutassil and this qawl is not considered.
What does Jamhoor say about Muannan?
An is like ‘An when An comes generally inside a narration, then you will place it upon being a mutassil and place it upon having being done (this narrator did hear from another narrator) but with the previous conditions of Mu’an’an (Possibility of meeting and not Mudallis).
What is the intended purpose of accusation regarding the narrator? (2 types)
His wounding by the tongue and talking in regards to the narrator from the aspect of his justness and his religion or in aspect of his accurcy/his memory.
The reasons/causes of accusation in within a narrator are of 10 types. 5 are in regards to his justness and 5 are in regards to his accuracy. What are the 5 reasons/causes in regards to his justness?
Being a proper liar Accusation of being a liar Immorality Innovator Proper ignorance
The reasons/causes of accusation in within a narrator are of 10 types. 5 are in regards to his justness and 5 are in regards to his accuracy. What are the 5 reasons/causes in regards to his accuracy?
Grave mistakes Very weak Negligence (in narrating) Many doubts Going against trustworthy narrators.
What is the linguistic meaning of Mawdoo’?
It is an ism-ul-mafool from ‘wad’u-shay’ i.e to drop off and it is called that because the ranking has dropped.
What is the technical meaning of Mawdoo’?
It is frabricated, made up lie attributed to Nabi (s.a.w). When the cause of accusation is the narrator is a lie upon Nabi (s.a.w), his hadith will be known as Mawdoo’ (fabricated).
What is the rank of a Mawdoo’ hadith?
This is the most worst out of all the hadiths and the most detested. And some uamma have counted it (Mawdoo’) as a separate qism (i.e not even part of da’eef. And they have not classified it to be from any qism of da’eef ahadith.
What is the ruling of Mawdoo’ narrations?
Ulamma have united upon the fact that it is not permissible for it (Mawdoo’), for anyone who knows its ranking/status for whatever meaning it may be in apart from classifying the matter, due to the hadith of Imam Muslim (r.h):
‘Whoever narrates a hadith from me yet knows he is lying, then he is from amongst the liars’.
- The one fabricating it
- The one narrating it
What is the first method in which fabricators fabricate ahadith?
Sometimes the person who is fabricating, he is making the speech from himself. Then he makes up a sanad for it and narrates it.
What is the second method in which fabricators fabricate ahadith?
Sometimes he takes this speech from some wise people or someone apart from them and he makes a sanad for it.
The recognising of a mawdoo’ hadith without looking at the sanad can be done with certain methods. What is the first method?
The fabricator confesses regarding the wad’ himself. Like the confession of Abu ‘Isma ibn Abi Maryam that he fabricated the ahadith of virtues regarding the surahs of The Qur’an, surah by surah from the side of Ibn Abbas (r.a).
The recognising of a mawdoo’ hadith without looking at the sanad can be done with certain methods. What is the second method?
Or he says something which goes in the place of his confession. Like he narrates a hadith from a Sheikh but when he is asked regarding the birthday, he mentions a birthday that was the Sheikh’s death or was before the birthday. That hadith is not known anywhere apart from this narrator i.e. can’t find another sanad for this.
The recognising of a mawdoo’ hadith without looking at the sanad can be done with certain methods. What is the third method?
Or you get an indication from the narrator (that he is waadi’). For example, the narrator is rafidi (This shia has rebelled so he refuses to accept, which is an indication he made it up) and the hadith is refardin the virutes of ahl-ul-bayt.
The recognising of a mawdoo’ hadith without looking at the sanad can be done with certain methods. What is the fourth method?
Or an indication in the narration. For example, the hadith being tasteless or goes against the senses or goes against the clear understanding of Qur’an.
There are many reasons which call a fabricator for fabricating ahadith. What is the first reason?
To become close to Allah (s.w.t). And that is by fabricating ahadith which encourages people towards good. And those ahadith (which are fabrications) which create fear in them from doing bad actions. And these fabricators are such people who are attributed towards abstinence and piety (reformation). And they are the worst of fabricators because people will accept their fabrications trusting them.
*Like when Imam Mahdi (r.h) says when he asked Maysarah where did you get these ahadith from, the one who reads this (surah/thikr) will get this reward. He said I made them up, I was trying to encourage people.
There are many reasons which call a fabricator for fabricating ahadith. What is the second reason?
To back up the opinion. To take help in backing up the opinion, especially the opinions of political groups. And this started after the fitna became apparent and when the political groups became apparent. Like the khawarij (used to think that there was a possibility of sahabah got things right/wrong) and the shia. Every group fabricated ahadith, whatever was backing up their opinions. Like the hadith: ‘Ali (r.a) is the best of all mankind, whoever doubts it has done kufr’.
There are many reasons which call a fabricator for fabricating ahadith. What is the third reason?
Criticism in within Islam. Just wanted to wound Islam in some way by bringing another idea, practice or view. And these fabricators are such people who were athiests (*people with deviant beliefs). They did not have the capability to harm Islam openly, so they intended harming it (Islam) by this disgusting method. So they put a sentence from the ahadith with the intention of confusing Islam and wounding it. And from amongst these Muhammad ibn Saeed Ash-Shaami was hanged because he became an apostate when he narrated the hadith marfoo from Humayd from Anas (r.a) ‘I am the seal of the prophets, there is no prophet after me except if Allah (s.w.t) wills’.
