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হাদিসশাস্ত্রের পরিচয় (Introduction to Al-Hadith) :(part 3 )

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Chapter No. 8      Sanad (Chain of Transmission) Made Essential Constituent of Deen 
 
 
Chapter No.  9    Terminology used to label the status of narrator of Hadith 
 
 
 
 
 
 
 
Chapter No. 8 
 
 Sanad (Chain of Transmission) Made Essential Constituent of Deen 
 
 
 
 Ibne Sereen said: 
 
"This knowledge (of Hadith) is your Deen, so first verify from whom you  are learning it (i.e. don't trust everyone, learn it from reliable one only)." (Muslim) 
 
He also said: 
 
"In earlier times if any one would narrate a Hadith, no body asked him about 'Sanad-’Chian of transmission’. Afterwards when 'Fitna' spread (i.e., when falsehood, innovations (Bid'ats) of Rwafiz, Khwarij, Marjia and Qadria groups started spreading), then people started asking for 'Sanad' to ascertain whether narrators were from Ahle-Sunnah, then they would accept the Hadith and if the narrators were Bida'ti, then they would reject it".  (Muslim) 
 
Abu Zinad (Abdullah bin Zakwan, an Imam of Hadith) says that: 
 
"He knows around hundred people in Madinah who were all good, but no body would narrate Hadith from them, saying that they were not worth for it". (They were not fulfilling other preconditions necessary for narrating a Hadith like memory etc.) (Muslim) 
 
Abdullah bin Mubarak used to say: 
 
"Sanad is a part of Deen, if it was not there, then everybody would have said whatever he liked". (Muslim) 
 
Abu Ishaq says that he asked Abdullah bin Mubarak: 
 
"what do you say about the particular Hadith which says that second good deed after the good deed before Rasulullah (Sallallahu Alaihi Wasallam) is to offer Salaah for one's parents after offering his own Salaah and to observe fast for them fasting for his own self”. 
 
Abdullah bin Mubarak asks Abu Ishaq as who was narrating this Hadith? Abu Ishaq said 'Shahab bin Kheresh '. Abdullah says that he is authentic. Then he again asked from whom was he narrating? Abu Ishaq said: "Hajjaz bin Deenar". Abdullah said, that he was also authentic. Then Abdullah again asked from whom was he narrating? Abu Ishaq said: "from Rasulullah” (Sallallahu Alaihi Wasallam)". 
 
Abdullah said, O! Abu Ishaq, from Hajjaz to Rasulullah (Sallallahu Alaihi Wasallam) there remain so many jungles that the neck of camels would tire in travelling through them and yes, there is no harm in charity or Sadqa." (Muslim) 
 
This shows how Abdullah bin Mubarak first verifies Sanad and then rejects it after finding it defective. 
 
Abdullah bin Mubarak used to says: 
 
"Do not listen Hadith from Uthman bin Thabit as he uses to curse the earlier pious people."  (Muslim) 
 
Yahya bin Sayeed says: 
 
"I asked Sufiyan Thouri, Shooba, Maalik and Ibne Uyainiya (who were great Imam of Hadith) that if a person is not reliable in Hadith and some one asks about him  then should I reveal his defect or not? They all said "You should say that he is not reliable and it will not be Geebat as your intention is good." (Muslim) 
 
 
Bashar bin Hakam narrates that: 
 
"I heard Yahya bin Sayeed Aqtan, who was an Imam of Hadith that he declared Hakim bin Jubair, Abdul-Aala bin Aamir Thaulbi, Yahaya bin  Musa bin Deenar, Musa bin Deenar and Esa bin Abu Eisa Nadwi as unauthentic or Dhaaef (weak). (Muslim) 
 
Imam Tirmidhi writes: 
 
Many Imams (great scholars) amongst the Taabaeen have written about Asmaa-i-Rijal. Out of these Hasan Bisri (110 Hijrah) and Ta’oos (105 Hijrah) objected to Ma'bad Juhni, Sayeed bin Jubair (95 H) to Talaq bin Habib and Ibrahim Nakhaee (95 H) and Aamir  Shoobi (105 H) have objected to Haarith-al-Aur as being unreliable. 
 
Similarly, Ayub Sakhtayabi, Abdullah bin Aun, Suleiman Timi, Shoaba bin Hajjaz, Sufiyan Thouri, Maalik bin Anas, Auzaaee, Abdullah bin Mubarak, Yahya bin Sayeed-Al-Qatan, Waki bin al-Jarah and Abdul Rehman bin al-Mehdi like great scholars have written about the reliability and the unreliability of those who  narrated Hadith and have labelled the weak narrators as Dhaaef. 
 
These people did it for Allah's sake and in the interest of Muslims with good intention and did not mean criticism or backbiting by it. We believe that their aim was to point out defects of these narrators so that people should recongnise them. Out of those whom they labelled weak (Dhaaef) some were Bid’atis, some were blamed for fabricating Hadith, some had problems with memory and were thus committing mistakes. So, these scholars thought that their condition should be stated and in this they were well wishers of Deen and intended steadfastness in Deen. It is more important to stand as a witness in Deen than in matters of  rights and wealth.(Kitab-ul-Ilal-Li-Tirmidhi). 
 
Similarly Imam Abu Haniefah talked about the unreliability of Tala bin Hasib and said that he didn't believe in Taqdeer. He also labelled Zayd bin Ayyash as Majhool, (whose status is not known, hence unreliable) and Jaffer Toefi he said that he has not seen anyone more liar than him. 
 
 
 
Books written on Asmaa-i-Rijaal 
 
1. Kitabul-u-Elal—Ali bin al-Madni (234 H), who was first to write on this topic. 
 
2. Kitab-ul-Ilal-Wa-Marifat-u-Rijal—Imam Ahmad bin hambal (241 H). 
 
3. Taarikh—Imam Bukhari (254 h) 
 
4. Muqadama Muslim—Imam Muslim (261 H) 
 
5. Imam Tirmidhi (279 H)  Kitab-ul-Ilal 
 
6. Imam Nasaaee (303 H) Kitab-Dhauf-wal-Matrukeen. 
 
7. Kitab Jarah-wa-Ta'deel—Imam Abu Muhammad Abdul Rehman bin AbiHatim Raazi(327H) 
 
8. Kitab-ul-Elal—Dhar-Qutni (385 H) 
 
9. Rijaal—Yahya bin Sayeed  Qatan (198 H) 
 
10. Kaamil—Ibne Adi (365 H) 
 
11. Taarikh Neeshapur—Abu Wayeen Asfahni (420 H) 
 
12. Taarikh Baghdad—Khateeb Baghdadi (423 H)   
 
13. Al-Isteeab—Ibne Abdul Bar (462 H) 
 
14. Taarikh Damashiq—Ibne Asaker Demehqi (571 H) 
 
15. Tabaqat Ibne Sa'd—Ibne Sayeed (230 H) 
 
16. Tazeeeb-al-Tehzeeb—Shamsudeen Zehbi (848 H) 
 
17. Tahzeeb-ul-Tehzeeb and Lisa-ul-Meezan—Abu Hajar Asqalani. 
 
 
 
 
 
Chapter No.  9 
 
 Terminology used to label the status of narrator of Hadith 
 
 
 
 
 A) Words of Ta'deel (ألفاض تعديل) 
 
1. Thabat-un Hujjatun (ثبت حجة): Of high status, 'Sanad' for others . 
 
2. Thabatun  Hafiz (ثبت حافظ): Of high status, of very good, memory. 
 
3. Thabatun  Mutaqin (ثبت متن): Of high status and very strong. 
 
4. Thiqatun Thiqatun (ثقة ثقة): Highly reliable. 
 
5. Thiqatun (ثقة):  Reliable. 
 
6. Thabatun (ثابت): Which cannot be unproved, persisting. 
 
7. Sadooq (صدوق): Highly truthful. 
 
8. La-Ba'sa Fihi (لا بأس في): No problem in him. 
 
9. Mahluhu Sidiq (محله الصدق): His place value is truth. 
 
10. Jaidul Hadith (جيد الحديث): Good in Hadith. 
 
11. Saalih-ul-Hadith (صحيح الحديث): Good in narration. 
 
 
 
B) Words of Jarah (ألفاض جرح) 
 
1. Dajjal (دجال): Highly cheating. 
 
2. Kazaab (كذاب): Great liar. 
 
3. Wazaa' (وضاع): Fabricator of Hadtih. 
 
4. Yaza-ul-Hadith (يضع الحديث): Fabricates Hadith. 
 
5. Mutham bil Kizib (متهم بالكذاب): Has been blamed of lying. 
 
6. Matrook (متروك): Worth shunning away. 
 
7. Lysa-bi-Siqatin (ليس بثقة): Not relaible. 
 
8. Sakatoo-Anhu (سكتوا عنه): Silent about him. 
 
9. Zahib-ul-Hadith (ذاهب الحديث): Wastes Hadith. 
 
10. Fihi-Nazar (فيه النظر): Worth probing into. 
 
11. Dhaeef Jidah (ضعيف جدا): Very weak. 
 
12. Dhuafoo (ضعفوا): Have been labelled weak. 
 
13. Dhaeef (ضعيف):  Weak. 
 
14. Layeen (لعين): Soft in memory. 
 
15. Saye-ul-Hifz (سئي الحفظ): Bad in memory. 
 
 
 
Pre-requisites which make a Raawi or narrator of Hadith acceptable or authentic 
 
A) Adalat (عدالة): It means that a Raawi should be a Muslim, sane, matured, respectable, knowledgeable, dignified and must be avoiding all bad things which are against Deen, respectability and dignity. He should not be indulging in any acts of Kufr, Shirk, Bid'at and Fisq etc. If occasionally he has done some trivial sin, that will not effect his Adalat. 
 
 
 
Sources of knowing somebody’s Adalat 
 
1. Ulema of  Ta'deel and Jarah as quoted above, should have confined his Adalat. 
 
2. Being famous amongst reputed Ulemas like four great Imams or authors of Siha-Sita. 
 
 
 
Factors which make Adalat defective 
 
1. Lie. 
 
2. Blame of having lied. 
 
3. Bid'at. 
 
4. Fisq. 
 
5. Ignorance. 
 
 
 
B) Zabt (ضبط):   (Methods of preserving Hadith): 
 
Under this heading it is seen with what keenness and interest the narrator has learned the Hadith and then what methods he has adopted for  preserving it. If and how has he memorised it. How good is his memory power and if he has written it, how accurate he  has been. 
 
 
 
Factors which make Zabt Defective 
 
1. Frequent mistakes. 
 
2. Bad memory. 
 
3. Ignorance. 
 
4. Frequent uncertainty. 
 
5. Opposition of authentic narrators. 
 
 
 
 
 
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হাদিসশাস্ত্রের পরিচয় (Introduction to Al-Hadith) :(part 3 )

Chapter No. 8 Sanad (Chain of Transmission) Made Essential Constituent of Deen Chapter No. 9 Terminology used to label the ...

জুলাই ৩১, ২০১৫

হাদিসশাস্ত্রের পরিচয় (Introduction to Al-Hadith) :(part 2 )

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Chapter 3 Significance of Hadith 
 
Chapter 4        Dedication of Sahaabah Kiram towards Qur’an & Hadith 
 
Chapter 5        Continuity of Hadith from Generation to Generation 
 
Chapter 6        Memorisation and compilation of Hadith 
 
 
 
 
Chapter 7        What worked as a guiding principle 
 
 
 
 
 
 
Chapter 3 
 
Significance of Hadith 
 
(Hujjat-e-Hadith حجت حديث) 
 
 
 
 
 
What Qur’an says about Hadith : 
 
 
 
لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ 
 
"Ye have indeed in the Messenger of Allah 
 
an excellent exemplar." (33:21) 
 
وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا 
 
"So take what the Messenger gives you and, and refrain from what he prohibits you." (59:7) 
 
مَنْ يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللَّهَ 
 
"He who obeys the Messenger, obeys Allah." (4:80) 
 
فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا فِي أَنْفُسِهِمْ حَرَجًا مِمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًا 
 
"But no by thy Lord, they can have no (real) faith untill they make thee judge in all disputes between them."  (4:65) 
 
لَا تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ () إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْآنَهُ () فَإِذَا قَرَأْنَاهُ فَاتَّبِعْ قُرْآنَهُ () ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ () 
 
"Move not thy tongue concerning the (Qur'an) to make haste therewith. It is for Us to collect it and recite it: But when We have recited it, follow thou its recital (as promulgated): Nay, more, it is for us to explain it (and make it clear)." (75:16-19) 
 
In these verses Allah Ta’ala says to Rasulullah (Sallallahu Alaihi Wasallam) that preservation of Qur’an is His job and to explain Qur’an is also His job. The explanations of Qur’an came to us through Hadith only as Allah Ta’ala says in other verse in the Qur’an: 
 
هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِنْ كَانُوا مِنْ قَبْلُ لَفِي ضَلَالٍ مُبِينٍ 
 
"It is He who has  sent amongst the unlettered a messenger from among themselves, to rehearse to them His sign, to purify then, and to instruct them in the Book."(62:2) 
 
 
 
 
Significance of Hadith from Hadith 
 
 
 
تركت فيكم شيئين لن تضلوا بعدهما كتاب الله و سنتي و لن يتفرقا حتى يرد على الخوض (صحاح) 
 
"I have left amongst you two things, you will never get astray after (sticking to) these. (These are) Book of Allah  (Qur'an) and my Sunnah, they will not part untill they return you to me at  Hauz-e-Kauther." 
 
Rasulullah (Sallallahu Alaihi Wasallam) says: 
 
إنه سيأتي نأس يجادلونكم بشبهات القران فخذوا بالسنن فإن أصحاب السنن أعلم بكتاب الله (دارمي) 
 
"Soon there will be people who will quarrel with you with doubts about Qur’an, so you take Qur’an with Sunnah (Hadith), as indeed, the people of Sunnah are the ones who know Qur’an better”. (Darmi) 
 
 
 
To believe in Qur’an only and not Hadith is Kufr 
 
 
 
Haafiz Ibne Hazm Undlusi says: 
 
لو أنّ إمرا قال لا تأخذ إلا بما وجدنا في القران لكان كافرا بإجماع الأمة (أحكام في أصول إحكام -جلد دوم) 
 
"If someone says that he will accept only that thing which he will find in Qur’an (refusing Hadith). He is Kaafir as per the consensus of Ummah." 
 
 
 
Rasul (Sallallahu Alaihi Wasallam) said: 
 
نضّر الله إمرا أسمع مقالتي فودعها ثم أداها إلى من لم يسمعها 
 
"May Allah bless him who listens from me Hadith, preserves it and then conveys it  to those who have not listened." (Bukhari) 
 
بلّغوا عنّي و لو آية 
 
"Convey (to others) from me, even if it is a single statement" 
 
فليغلغ الشاهد الغائب 
 
"It is mandatory for those who are present should convey (my message) to those who are not present". (Bukhari) 
 
 
 
To narrate Hadith is not an easy job 
 
 
 
 
Rasulullah (Sallallahu Alaihi Wasallam) said: 
 
من كذّب علي متعمدا فليتبوأ مقعده في النار 
 
One who attributes a lie to me deliberately should find his abode in Hell. (Bukhari) 
 
 
Hadhrat Hasan Bisri says: 
 
هذا العلم دين فلينظروا عمن تأخذوا دينكم 
 
"This knowledge is Deen, so scrutinise first from whom you are learning Deen." 
 
 
 
 
 
 
 
 
Chapter  4 
 
Dedication of Sahaabah Kiram towards Qur’an & Hadith 
 
 
 
 
 
Few Examples 
 
Thirst of Ibne Abbas (RA) for Hadith 
 
He himself says: 
 
"I used to go in search of Hadith to such a person about whom I would know that he knew the Hadith of Rasulullah (Sallallahu Alaihi Wasallam). On reaching there, if I would come to know that the person is sleeping, I would sit outside his gate using my blanket as pillow. The wind would get sand and dust on my face. When that person would come out of his house on his own, and on seeing me he would ask, "Oh! son of  Rasulullah (Sallallahu Alaihi Wasallam) how are you here? I would say that I have heard that you  know a Hadith of Rasulullah (Sallallahu Alaihi Wasallam), I have come for that. He would say that I should have sent him a word, he would have come himself to me. I would say no, it was my need, hence I ought to come." (Darmi) 
 
 
 
Quest of Women for learning Hadith. 
 
Incident of Farokh. 
 
Farokh was a freed slave amongst Sahaabah Al-Kiram. He was serving in army. Once he left his home for a long time to serve at some far-off place. That time his wife was pregnant. He gave his wife about 50-60 thousand Dinars and asked her to keep that as Amaanat. His wife did not waste that money in any unnecessary things but spent that whole money on the education of her son and made him a noted scholar of Hadith in Madinah, so much so that this boy started delivering lectures on Hadith in Masjid-Nabvi in Madinah. The number of students went on increasing day by day. Noted scholars like Imam Maalik, Imam Auzaee and Imam Thouri were amongst his students. When Farokh returned home after 15-20 years, he asked his wife about the money he had given her, she asked him to have a look first in Masjid-e-Nabvi. When Farokh came to know that his wife had spent that money on the education of his son who had become a great scholar of Hadith, he was very happy. From this you can observe that during the period of Sahaabah even women were not lagging behind in this field. 
 
Women in those days didn't ask for gold or silver in Mehr, but asked for teaching of Qur'an and Hadith as Mehr. They would agree to marry a particular person on the condition that he would teach them Qur'an and Hadith. 
 
 
 
Hadhrat Abu Hurairah (RA) and Hadith 
 
Bukhari quotes Hadhrat Abu Hurairah (RA) narrating his story himself as: 
 
"You people think that Abu Hurairah narrates many Hadith, I was a poor man and used to stay with Rasulullah (Sallallahu Alaihi Wasallam) lying on ground on my belly (in prone position because of hunger) when migrant Sahaabah used to be busy in market and Madinites or Ansaar used to be busy in their fields." 
 
At other occassion he says about himself: 
 
"I came to Rasulullah (Sallallahu Alaihi Wasallam) at Khaibar when I was thirty years old, then I stayed with him till he departed from this world. I used to stay with him when he was at home, at Haj or Jihad." 
 
In another narration of Bukhari and Muslim, he says: 
 
"I used to fall down due to fainting attacks between the door of Hadhrat Aayesha's room and the Mimber of Rasulullah (Sallallahu Alaihi Wasallam). People thought that I had epilepsy, I was not epileptic but it was all due to hunger." 
 
 
 
Incident of Hadhrat Abu Ayub Ansari (RA) 
 
Hadhrat Abu Ayub (RA) was the first host of Rasulullah (Sallallahu Alaihi Wasallam) in Madinah after migration. He and another Sahaabi Hadhrat Uqba bin Aamir (RA) had heard a Hadith from Rasulullah (Sallallahu Alaihi Wasallam). In later life he forgot some part of that Hadith. He knew that Uqba bin Aamir (RA) had also heard that Hadith with him but by that time Uqba bin Aamir (RA) had settled in Egypt. To clear confusion about one Hadith, Abu Ayub Ansari (RA) travels on his camel all the way from Madinah to Egypt where he meets Uqba bin Aamir (RA), asks him the Hadith and returns without getting down from his camel. He tells Uqba bin Aamir (RA) that he had come to listen Hadith only and not to see him. (Jamia-Bayan-ul-Ilm) 
 
 
 
Incident of Jabir bin Abdullah (RA) 
 
 
Qur'an had directed Sahaabah to follow Rasulullah (Sallallahu Alaihi Wasallam) with utmost perfection, this made it mandatory for them to know every aspect of the life of Rasulullah (Sallallahu Alaihi Wasallam). So, whenever they came to know that any person knew a Hadith, they immediately undertook journey towards that place, even if that journey took them months together on foot. Hadhrat Jabir bin Abdullah (RA) narrates his own story as : 
 
 "Once I came to know that there is a Hadith which has reached me through one of the companions of Rasulullah (Sallallahu Alaihi Wasallam). I at once started journey on my camel and it took me one month till I reached the house of Abdullah bin Unais Ansari in Syria. I sent the message to him that Jabir was at his door. He came out and embraced me. I asked him about the Hadith of Rasulullah (Sallallahu Alaihi Wasallam) which he narrated”. 
 
 
 
Abu Sa’eed Khudri (RA) 
 
Like Abu Ayub Ansari (RA), Hadhrat Abu Sa’eed Khudri (RA) also went to Egypt from Madinah just to learn a single Hadith from Fudhala bin Abdullah (RA). He also returned immediately back home after listening the Hadith. (Darmi) 
 
 
 
 
 
Chapter 5 
 
Continuity of Hadith from Generation to Generation 
 
 
 
 
Hadith in Written Form 
 
In addition to the verbal transmission of Ahaadith from generation to generation, the process of preserving Ahaadith in written form had started right during the period of Rasulullah (Sallallahu Alaihi Wasallam). It is not true that there was no written form of Ahaadith before Bukhari and Muslim, the noted books of Hadith. Famous Sahaabi Umru bin Umaya’s son narrates: I narrated a Hadith in front of Hadhrat Abu Hurairah, he refused, I said that I have heard it from you only. Hadhrat Abu Hurairah said if I have narrated it then it would be in written form with me. He caught my hand and took me inside his room.  There were many books of Ahaadith of Rasulullah (Sallallahu Alaihi Wasallam), and in that treasure of Ahaadith we found this Hadith as well. Then Abu Hurairah (RA) said that didn't I tell you that that if I have narrated the Hadith, it would be in the written form with me. (Fathul Bari, Tadween-e-Hadith) 
 
This narration clearly proves that Hadhrat Abu Hurairah (RA) had compiled Ahaadith in written form as well. It is well known that Hadhrat Abu Hurairah (RA) has narrated over five thousand Ahaadith which means that he had over five thousand Ahaadith in written form also, then how can one say that Ahaadith were written much later after Rasulullah (Sallallahu Alaihi Wasallam). As per Imam Bukhari Hadhrat Abu Hurairah (RA) had over eight hundred students and many of them had prepared written copies of Ahaadith after learning them from Abu Hurairah (RA). 
 
Darmi has reported on the authority of Bashir bin Nuhaik, who was a student of Abu Hurairah (RA). Hadhrat Bashir bin Nuhaik says: 
 
"I used to write every Hadith which I learned from Hadhrat Abu Hurairah (RA). When I decided to part with him, I read all those Ahaadith in front of Hadhrat Abu Hurairah (RA) and I told him that these were the Ahaadith which I learned from him. He said, yes.” (Darmi) 
 
This narration clearly proves that the students of Hadhrat Abu Hurairah (RA) used to write Hadith. 
 
 
 
Abdullah bin Umru Al-Aas (RA) and Compilation of Hadith 
 
Abu Hurairah (RA) narrates: 
 
"There is no one who narrates more Hadith than me except Abdullah bin Umru” (Bukhari) 
 
As Hadhrat Abu Hurairah (RA) narrated over five thousand Ahaadith, it means that Abdullah  bin Umru has narrated more than that. It is well documented that he used to write Hadith during the time of Rasulullah (Sallallahu Alaihi Wasallam). 
 
He says: 
 
Once I asked Rasulullah (Sallallahu Alaihi Wasallam):“Should I write everything whatever I listened from you?” He said, “Yes”.  I asked, both what you say happily and angrily. He said, “Yes”, as I don’t say anything except truth in all these states.” 
 
(Haafiz bin Abdul-Bar) 
 
This book was known as ‘Sahifa-Saadiqah’. This proves that there were books of Hadith before Bukhari Shareef and Muslim Shareef also. 
 
 
 
Hadhrat Anas (RA) and Written Hadith 
 
He used to tell his sons, who were many in number, 
 
“My sons, write down this knowledge of Hadith” (Darmi) 
 
It is reported on the authority of Sayeed bin Halaal, He says: 
 
“When we used to ask more from Hadhrat Anas (RA), he used to bring out his bag and tell us that these were the Hadith he learned and wrote from Rasulullah (Sallallahu Alaihi Wasallam) and then he presented them to Rasulullah (Sallallahu Alaihi Wasallam) (for cross checking)" (Mustadrak Haakim) 
 
Hadhrat Anas (RA) has narrated one thousand, two hundred and eighty six Ahaadith and from above narration it is evident that these were all in written form. 
 
 
 
Hadhrat Jabir bin Abdullah (RA) and Written Hadith 
 
Ibne Jowzi has reported in ‘Talqeeh’ that Hadhrat Jabir (RA) has narrated one thousand five hundred and six Ahaadith. 
 
Ibne Hajar has quoted in ‘Tahzeeb’ that Wahab bin Munabbah, a student of Hadhrat Jabir used to write Hadith from Hadhrat Jabir ”. 
 
 
 
 
Hadhrat Aayeshah (RA) and Written Hadith 
 
Hadhrat Aayeshah (RA) is amongst the leading narrators of Hadith and her narrated Ahaadith have been estimated as much as two thousand and ten. Whether she has written or not  is not known but her students like Urwah bin Zubair, Umrah bint Abdul Rehman and Qasim bin Muhammad compiled Ahaadith in written form after learning from Hadhrat Aayeshah (RA). Umrah bint Abdul Rahman and Qasim bin Muhammad did so on the direction of Hadhrat Umar bin Abdul Aziz as quoted by Haafiz Ibne Hajar. Hadhrat Umar bin Abdul Aziz then circulated these copies in all Muslim countries. 
 
 
 
Hadhrat Ibne Abbas and Written Hadith 
 
The number of Ahaadith narrated by him has been estimated as much as two thousand six hundred and sixty. It is quoted in Tabaqat Ibne Sa’d that his distinguished student Sayeed bin Jubair wrote Hadith from Hadhrat Ibne-Abbas (RA) and whenever he went short of paper, he used to write on anything available around. 
 
 
 
Hadhrat Ibn Umar (RA) and Written Hadith 
 
He has narrated one thousand six hundred and thirty Ahaadith. It is not known whether he himself had written Hadith or not but it is certain that Naafia Maula Ibne Umar wrote Hadith from Hadhrat Ibne-Umar (RA) as quoted in Tabaqat Ibne Sa’d. Hadhrat Imam Maalik has extensively quoted from Naafia and this chain of transmission from Ibne Umar (RA) to Naafia to Imam Maalik is called Golden Chain amongst Muhadditheen. 
 
 
 
 
 
 
Chapter 6 
 
Memorisation and compilation of Hadith 
 
 
 
 
In above lines we have seen that Ahaadith were well documented and preserved in written form during the period of Sahaabah. There were so many compilations of written Hadith with distinguished Sahaabah like Hadhrat Abu Hurairah, Jaabir bin Abdullah, Abdullah bin Umru, Ibne al Aas (RA). With all this, the main field of interest for Sahaabah remained the learning and memorisation of Hadith by heart. In this field also, as in others, they were unparalleled. Learning and memorising of Hadith became the predominant aim of their lives. Their memory power was also exceptional. 
 
 
 
Memory Power of Hadhrat Abu Hurairah (RA) 
 
Hadhrat Abu Hurairah (RA) is well known as a great narrator of Hadith. Once Marwan, the Khalifah from Banu Ummayah doubted the memory power of Hadhrat Abu Hurairah (RA), so he wanted to test Abu Hurairah (RA). He called him one day and started asking him Hadith. Marwan had already told Abu-al-Za’za to sit behind a curtain and write all the Ahaadith which Abu Hurairah (RA) would narrate. It is said that he wrote about four hundred Ahaadith. After a year Marwan again called Hadhrat Abu Hurairah (RA) asked him to narrate the same Ahaadith which he had narrated the previous year. He again made Abu al Za’za to sit behind the curtain for the same purpose as before. Abu al Za’za says that Abu Hurairah (RA) narrated the same Ahaadith and there was not a difference of even a single word from what he had narrated the previous year. (Imam Bukhari in Kitab al-Kuni) 
 
 
 
Memorisation of Hadith and the Muhadditheen after Sahaabah 
 
A great number of students of Sahaabah called Taabaeen and their students called Taba-Taabaeen dedicated their lives for the learning and memorising of Hadith. Their memory power was also miraculous. It is mentioned that Hadhrat Imam Ahmed bin Hanbal had memorised seven lakh Ahaadith by heart. About Imam Bukhari it is well known that he was remembering two lakh Ahaadith out of which one lakh were Sahih, authentic. Imam Abu Zara and Imam Rahuia were also amongst distinguished Hufaaz of Hadith. 
 
 
 
Clarification of a Confusion 
 
When we look at all the authentic Hadith books available, we don’t find more than ten thousand Ahaadith after adding all the Ahaadith in these books. Nowadays when people read that such and such person knew two lakh Ahaadith and such and such person knew seven lakh Ahaadith, they get confused as to where are those Ahaadith and how was that possible. Here, one should remember that Muhadditheen used to allot a number to a Hadith as per its chain of transmission and not as per the text or Matan of that Hadith. So, for example, if a Hadith reached to a Muhaddith through ten chains he would label them as ten Ahaadith and not one, though the text of all the ten Ahaadith is same. It is said that the Hadith  إنما الأعمال بالنيات “Indeed deeds are as per intention” has been received by some Muhadditheen through seven hundred chains of transmission. So these Muhadditheen would count this one Hadith as seven hundred instead of one. 
 
Memory Power of Imam Zahri (RA) 
 
Hisham bin Abdul Malik was a ruler from Ummayah Dynasty. Once he wanted to test Imam Ibne Shahab Zahri. He called him and requested him to write some Ahaadith for his son; Imam Zahri agreed and wrote about four hundred Ahaadith. After one month Hisham called Zahri again and told  him that he had accidentally lost that document and requested him to write them again. Imam Zahri gladly agreed and again wrote the same four hundred ِAhaadith. It is said that there was not a difference of even a single word between the two. 
 
 
 
Memorisation of Hadith—A Routine 
 
Ibne Asaakar quotes Ismaiel bin Ubaidah Muhaddith as saying: “We should memorise Hadith in the same way as we memorise Qur’an” 
 
About Ibne Khuzaimah, Zahbi used to say: “Ibne Khuzaimah used to memorise Hadith related to Fiqh the similar way as Qari memorises Qur’an” (Tadveen-ul-Hadith) 
 
 
 
Protection of Hadith—Written and Memorised 
 
We have  proved in earlier lines beyond any doubt that Ahaadith were well documented in written form during the time of Rasulullah (Sallallahu Alaihi Wasallam) later on and with the Sahaabah. But, to protect Hadith, only written form was not relied upon. Some people are of the opinion that written form is most authentic, it may be right but if it is not combined with memorised form, there can be many problems as is evident by the following examples. 
 
 
 
Aaloo Instead of Alif, Laam, Raa 
 
Hadhrat Thanvi (RA) writes that one a person who had not read the Qur'an from any teacher, started reading himself and was very happy when he read the initial words of one of the Surahs of Qur'an,  Aalif, Laam, Raa as Aaloo. For pronouncing a word correctly listening is also important, as in English language 'K' is silent in 'Knife', one who has not heard, will pronounce 'k' as well. 
 
 
 
Saf’eenah Instead of Siqayah 
 
An Aalim while reciting Surah Yousuf recited a word Siqayah as Safeenah and also tried to defend his recitation. Had there not been thousands of Hufaaz of Qur'an you can understand what would have been fate of the written Quran. 
 
There are hundreds of such examples where the readers committed mistakes while reading and memorisers corrected  them and ensured safety of words of Qur'an and Hadith. 
 
 
 
Compilation of Hadith and Taabaeen 
 
 
 
Efforts oh Umar bin Abdul Aziz (RA) 
 
Hadhrat Umar bin Abdul Aziz (RA), well known Khalifah of Muslims after Khulfa-e-Raashideen, wrote a letter to a famous Muhaddith of his time as quoted in Sahih Bukhari: 
 
"Umar bin Abdul Aziz wrote to Abu Bakr bin Hazam that he should keep an eye on the Hadith of Rasulullah (Sallallahu Alaihi Wasallam) and write them because I fear fading away  of knowledge (of hadith) and death of Ulema and you should not accept any narration except that of Rasulullah (Sallallahu Alaihi Wasallam) and you spread knowledge and don't sit until all those know who do not know. Knowledge does not get wasted until it is kept hidden." (Sahih Bukhari) 
 
Hadhrat Umar bin Abdul Aziz wrote similar letters to other Muhadditheen and then sent their compilations to various places. 
 
Humam bin Munabbah and Written Hadith 
 
Humam bin Munabbah was contemporary of Hadhrat Umar bin Abdul Aziz and he wrote a voluminous book of Ahaadith from Hadhrat Abu Huriarah (RA). This compilation reached to Hadhrat Imam Ahmad bin Hanbal through Muamir bin Rashid and Abdul Rehman bin Humam bin Huamam bin Naafea. Imam Ahmad accommodated it in his Musnad. Two hand written copies of this compilation have been found in the libraries of Berlin and Damascus. Dr. Hamidullah of Paris has done a good research work on these compilations. (Aatharul- Hadith by Dr. Khalid Mehmood). 
 
 
 
Imam Zahri and Written Hadith 
 
Salih bin Keesan writes: 
 
"I and Zahri together collected Ahaadith, then we decided to write them and we wrote all that what we heard is from Rasulullah (Sallallahu Alaihi Wasallam). Afterwards we decided to write the narrations of Sahaabah, but I said that I would not write as that was not Sunnah, Zahri said that it is also Sunnah and he wrote, he succeeded and I wasted". (Musannaf Abdul Razzaq) 
 
 
 
Some of other Hadith Books of First Century Hijrah 
 
1. Kitab Khalid bin Maidan. 
 
2. Kutb. Hasan Bisri. 
 
3. Kutb.Muhammad-al-Baqar. 
 
4. Kutb. Makhool Shami. 
 
5. Kitab Hakam bin Utba. 
 
6. Kitab Syed bin Jusain. 
 
7. Kitab Abu-al-Aaliya. 
 
8. Kitab. Umar bin Abdul Aziz. 
 
9. Kitab Bashir bin Nuhaik. 
 
 
 
Some Hadith Books of Second Century Hijrah 
 
1. Mota Imam Maalik. 
 
2. Jamia Sufiyan Thouri. 
 
3. Jamia Moamer bin Rashid. 
 
4. Kitab Abdul Rehman-al-Auzaaee. 
 
5. Kitab-u-Zuhd- Abdullahb bin Mubarak. 
 
6. Kitab Yahya bin Abi Kathir. 
 
7. Jamia Sufiyan bin Uyainiya. 
 
8. Kitab-ul-Aather- Imam Abu Hanifah. 
 
9. Musannaf Abdul Razaq bin Humam. 
 
10. Kutb. Imam Shaafee. 
 
(Authority of Sunnah by Justice Taqi Uthmaani) 
 
 
 
 
 
Chapter 7 
 
What worked as a guiding principle 
 
 
 
 
 
Anas bin Maalik (RA) says that  what stops me from narrating Hadith is because of a Hadith in which Rasulullah (Sallallahu Alaihi Wasallam) said, 
 
من كذب علي متعمدا فليتبوأ مقعده في النار 
 
" One who attributes a lie towards me deliberately, should find his abode in Hell."  (Bukhari) 
 
Hadhrat Hafs bin  Aasim narrates that Rasulullah (Sallallahu Alaihi Wasallam) said: 
 
"It is enough for a person to be considered a liar, if he narrates to others what he listens ( that is without verifying)" (Muslim) 
 
Hadhrat Abu Huriarah (RA) narrates that Rasulullah (Sallallahu Alaihi Wasallam) said that: 
 
"In the last part of my Ummah such people will be born who will narrate such Ahaadith which neither you nor your ancestors would have listened, you should remain away from them". 
 
Aamir bin Asadi (RA) narrates that Abdullah bin Masood (RA) said that: 
 
" Shaitaan comes to people in the guise of a human and tells them false Hadith, then one of these people narrates that Hadith to others saying that he heard it from a person whom he does not know." (Muslim) 
 
This Hadith teaches that one should not learn Hadith from one whom he does not know. 
 
Mujahid (RA) narrates that: 
 
" Bashir bin Ka'b Adwi (RA) came to Hadhrat Ibne Abbas (RA) and started narrating Hadith to him, Ibne Abbas (RA) did not pay any attention to Bashir bin Ka'b Adwi (RA). Bashir bin Ka'b Adwi (RA) asked  Ibne Abbas (RA) as to what had happened to him that he was not listening? Ibne Abbas (RA) replied that there was a time when some body would narrate a Hadith, we would look towards him and give ear to him, now when people have ridden every high and low (that is they narrate true and false Hadith), we have left listening Hadith, we listen to the same Hadith which we know." (Muslim) 
 
This laid the basis for Funn-i-Asmaa-i-Rijal i.e., people  first ascertained as to who was narrating the Hadith and then only listened to him. People used to first certify the authenticity, piousness and truthfulness of the narrator. They would also test his memory power thinking that it might be possible that the person is  reliable but has a weak memory. If that was proved, they would not accept his Hadith. After getting assured of his reliability, they would see from whom he had learned that Hadith and whether that person also was also reliable or not. They would also scrutininze whether this person had met that person from whom he was narrating Hadith. If it was proved otherwise, then, again his Hadith was rejected. 
 
Abu Is-haq (RA) says that : 
 
"When people talked such things (false Hadith) after Hadhrat Ali (RA), one of his friends said that may God destroy them, what a wonderful knowledge (of Hadhrat Ali (RA)) they destroyed". (Muslim) 
 
Abu Bakr bin Ayyash narrates that: 
 
"He heard Mugairrah (RA) saying that the people who quoted Hadhrat Ali (RA) were not believed unless certified by the colleagues of Hadhrat Abne Masood (RA)”. (Muslim) 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
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হাদিসশাস্ত্রের পরিচয় (Introduction to Al-Hadith) :(part 2 )

Chapter 3 Significance of Hadith Chapter 4 Dedication of Sahaabah Kiram towards Qur’an & Hadith Chapter 5 Continui...

জুলাই ৩১, ২০১৫

হাদিসশাস্ত্রের পরিচয় (Introduction to Al-Hadith) :(part 1 )

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Chapter 1  Terms of ilm-Al- Hadith 
 
Chapter 2  Classification of Hadith 
 
 
 
 
 
Chapter 1 Terms of ilm-Al- Hadith 
 
 
 
 
 
Some common terminology used in Ilm-Hadith 
 
Athar (اثر) 
 
Literal meaning: Left over part of something, sign. 
 
Technical meaning: It is used in three ways viz., 
 
1. Synonymous with Hadith. 
 
2. That statement or act which is attributed to Sahaabah, Taabaeen. 
 
3. That thing which is attributed to Sahaabah. 
 
 
 
 Sunnah (السنّة) 
 
Literal meaning:  Practice, habit. 
 
Technical meaning: 
 
1. Same as Hadith. 
 
2. Practices of Rasulullah (Sallallahu Alaihi Wasallam) 
 
3. That commandment which is proved by Qur’an and sunnah. 
 
4. Antonym of Bid'at (innovation). 
 
5. Demanded by Shari’ah in addition to Fardh and Wajib; on performance of which is reward and on avoidance of which there is punishment. 
 
 
 
Sanad (سند) 
 
Literal meaning:  Support. 
 
Technical meaning: Chain of transmission (The sequential list of names of a group of narrators who narrate a particular Hadith). 
 
 
 
 Matan (متن) 
 
Literal meaning: The elevated hard part of earth. 
 
Technical meaning: It is the text of the Hadith (that part of Hadith which is actually meant to be stated). It comes after Sanad i.e., chain of transmission. 
 
 
 
 Raawy (راوي) 
 
Literal meaning:  Narrator, one who narrates. 
 
Technical meaning: Narrator of Hadith, everyone whose name comes in Sanad. 
 
 
 
 Marwy (مروي) 
 
Literal meaning: That thing which has been narrated. 
 
Technical meaning : Same as matan which comes after Sanad. 
 
 
 
 Muhaddith (محدّث) 
 
That scholar who has enough knowledge of both wordings as well as the meanings of Hadith and is also well versed with the knowledge of narrations and  narrators of Hadith. 
 
 
 
 Muhadditheen (محدّثين) 
 
Plural of Muhaddith. 
 
 
 
 Haafiz-e-Hadith (حافظِ حديث) 
 
It is defined in three ways: 
 
1. One who has full knowledge of at least one lakh Hadith. (Uloom-ul-Hadith,Tadreeb) 
 
2. Synonymous with Muhaddith. 
 
3.  Muhaddith who has enough knowledge about all the generations or Tabqat of narrators of Hadith. 
 
 
 
 Hujjat-e-Hadith (حجتِ حديث) 
 
The Muhaddith who has complete knowledge of about three lakh Hadith. (Uloom-ul-Hadith) 
 
 
 
Hakim (حاكم) 
 
That Muhaddith who has such a strong hold on the knowledge of Hadith that hardly any part of it is left out of his knowledge. (Sharah-ul-Qari) 
 
 
 
 Ameer-ul-Mu’mineen fil Hadith (أمير المؤمنين في الحديث) 
 
That Muhaddith who is superior to all the above mentioned Muhadditheen in all respects and whose opinion and research is seen with honour by all other contemporary Muhadditheen. 
 
Some of the famous Muhadditheen who have been given this title are Sufiyan Thouri, Abdullah bin Mubarak, Ahmad bin Hambal, Imam Bukhari and Imam Muslim. (Uloom-ul-Hadith) 
 
 
 
Riwayat fil Hadith (رواية في الحديث) 
 
 It means to memorize or to write a Hadith first (Sanad and Matan), and then quote and pass on the same wordings to others. 
 
 
 
 Dirayat fil Hadith (دراية في الحديث) 
 
  It includes analysis of Hadith with its all related aspects. Only after such in depth analysis decision is taken whether one has to act as per this Hadith or not. 
 
 
 
 
 
Chapter 2 Classification of Hadith 
 
 
 
 
 
 Hadith-e-Qudsi (حديث قدسي) 
 
          It is that Hadith which Rasulullah (Sallallahu Alaihi Wasallam) quotes from Allah Ta'ala. In other words it is a statement of Allah Ta'ala quoted by Rasulullah (Sallallahu Alaihi Wasallam) and which is not in the Qur’an. 
 
 
 
 Difference between Hadith-e-Qudsi & the Qur’an 
 
In Qur’an both the words as well as meaning is revealed by Allah Ta'ala. 
 
In Hadith-e-Qudsi only meaning is revealed by Allah Ta'ala which is put into words by Rasulullah (Sallallahu Alaihi Wasallam). So Hadith-e-Qudsi is not of the same status as Qur’an. We cannot touch Qur’an without Wadhu, such is not the case with Hadith-e-Qudsi. The whole Qur’an was revealed to Rasulullah (Sallallahu Alaihi Wasallam) through Angel Jibraeel (AS) whereas Ahaadith-e-Qudsiyah were revealed through other agencies like dream and Ilham (intuition) in addition to Angel Jibraeel (AS). 
 
Example: Rasulullah (Sallallahu Alaihi Wasallam) quotes Allah Ta'ala as saying: 
 
الصوم لي و أنا أجزا به 
 
"Fasting is Mine and it is I Who gives reward for it" 
 
 
 
Marfu’ (مرفوع) 
 
Literal meaning: Elevated. 
 
Technical meaning: Traced directly. 
 
A Hadith which is traced back directly to Rasulullah (Sallallahu Alaihi Wasallam)  is called Marfu’. In this type the Sanad (chain of transmission) reaches right upto Rasulullah (Sallallahu Alaihi Wasallam). It has two types: viz: 
 
    I. Marfu’ Haqiqi (مرفوع حقيقي) 
 
    II. Marfu’ Hukmi (مرفوع حكمي) 
 
 
 
 I. Marfu’ Haqiqi (مرفوع حقيقي) 
 
  It is that Hadith which is attributed to Rasulullah (Sallallahu Alaihi Wasallam) in clear terms. It is of four types viz; 
 
 
 
    a) Marfu’ Qawli (مرفوع قولي) 
 
It is that Hadith which contains some statement of Rasulullah (Sallallahu Alaihi Wasallam). 
 
 
 
    b) Marfu’ Fe’li (مرفوع فعلي) 
 
It is that Hadith which describes some act or deed of Rasulullah (Sallallahu Alaihi Wasallam) e.g., Rasulullah (Sallallahu Alaihi Wasallam) performed such and such act in  such and such way. 
 
 
 
    c) Marfu’ Taqriri (مرفوع تقريري) 
 
It is that Hadith which includes some statements or acts of some of the companions of Rasulullah (Sallallahu Alaihi Wasallam) which were said or done in his presence and he did not object to them. 
 
 
 
    d) Marfu’ Wasfi (مرفوع وصفي) 
 
It is that Hadith which describes something about physical, spiritual or moral attributes or states of Rasulullah (Sallallahu Alaihi Wasallam). 
 
 
 
 II. Marfu’ Hukmi (مرفوع حكمي) 
 
It is that Hadith which is not attributed to Rasulullah (Sallallahu Alaihi Wasallam) directly but due to some other reason. For example, 
 
* Sahaabah used to do such and such thing. It indirectly means that they were doing it under the instructions of Rasulullah (Sallallahu Alaihi Wasallam). 
 
* When a Sahaabi says that they had been ordered in such and such way. This also becomes a  Murfu’ Hukmi Hadith. 
 
 
 
 Mauqoof (موقوف) 
 
Literal meaning:  Stopped. 
 
Technical meaning: That Hadith in which chain of transmission stops at Sahaabah and does not reach Rasulullah (Sallallahu Alaihi Wasallam). It has three types viz., 
 
 
 
    a) Mauqoof Qowli (موقوف قولي) 
 
That Hadith in which a particular statement of some Sahaabi is stated. 
 
 
 
    b) Mauqoof Fe’li (موقوف فعلي) 
 
That Hadith in which a particular act of some Sahaabi is described. 
 
 
 
    c) Maqoof Taqriri (موقوف تقريري) 
 
That Hadith in which some Taabaee said or did something in presence of a Sahaabi and the latter did not object to that. 
 
 
 
Maqtoo (ةقطوع) 
 
Literal meaning:  Cut. 
 
Technical meaning: That statement or deed which is attributed to some Tabaee. In this Hadith chain of transmission stops at two steps-down i.e., at the level of Taabaee. 
 
 
 
 Muttasil (متصل) 
 
Literal meaning: Joined. 
 
Technical meaning: That Hadith which has got successive narrators continuously without any gap or omission in between. Its chain or Sanad is uninterrupted from beginning to the end. For example: 
 
Imam Maalik (RA) says that he heard from Nafea, who heard from Ibne Umar, who in turn heard from Rasulullah  (Sallallahu Alaihi Wasallam) such and such thing. 
 
 
 
 Musnad  (مسند) 
 
Literal Meaning: Having been related or attributed to. 
 
Technical Meaning: That Marfu Hadith whose Sanad or chain is Muttasil (joined) is called Musnad Hadith. 
 
 
 
 Classification of Hadith as per type of chain of transmission 
 
Tabaqat (generations) of narrators of Hadith as per Ibn Hajar Asqalani (RA) 
 
Before understanding this classification of Hadith, one must understand what is meant by Tabaqat or generations of narrators. 
 
 
 
Tabaqat from Sahaabah 
 
Sahaabah-al-Kiram constitute the first three generation of narrators, who directly learned Islam from Rasulullah (Sallallahu Alaihi Wasallam). This group is divided into three groups. Viz; 
 
    i) Tabaqah Al-Kubar Sahaabah (Upper level). 
 
    ii) Tabaqah Al-Wusta Sahaabah (Medium level) 
 
    iii) Tabaqah Al-Sugra Sahaabah  (Low level). 
 
 
 
Tabaqat from Taabaeen 
 
This constitutes the second group of  generations of  narrators in chain of transmission. Those Muslims who saw/witnessed the era of Sahaabah and learned Islam from them are called Tabaeeh. 
 
This  group has been divided into three sub-groups. viz: 
 
    i) Tabaqah al-Kubar Taabaeen like Syed Ibn-al-Musaib 
 
    ii) Tabaqah al-Wusta Taabaeen like Hasan Bisri, Muhammad bin Seereaan. 
 
    iii) Tabaqah al-Sugra like Imam Zuhri, Qatada. 
 
 
 
Tabaqat from Taba-Taabaeen 
 
Taba-Taabeen constitute the third group. Those Muslims who saw/witnessed the era of Taabaeen and learned Islam from them are called Taba-Tabaeeh. This group has further been sub-divided into three sub-groups: 
 
    i) Tabaqah Kubar Taba-Taabaeen like Imam Maalik, Sufiyan Thouri. 
 
    ii) Tabaqah al-Wusta Taba-Taabaeen like Sufiyan bin Uyainiya 
 
    iii) Tabaqah al-Sugra Taba-Taabaeen like Imam Shaafaee, Abdul Razaq 
 
 
 
Classification Based upon Number of Narrators 
 
 Mutawatir (متواتر) 
 
Literal meaning: Continuousز 
 
Technical meaning: It is a Hadith that is narrated in each era, from the days of Rasulullah (Sallallahu Alaihi Wasallam) is upto this day by such a large number of narrators that it is impossible to reasonably accept that all of them have colluded to tell a lie.  In other words it means that since so many people are narrating this Hadith in each generation so there is not even least doubt about its truthfulness, so Hadith-e-Mutawatir is taken as an absolute truth and one who rejects it is considered Kaafir. Mutawatir has following types: 
 
 
 
   i) Mutawatir Lafdhi (متواتر لفظي) 
 
It is a Hadith whose words are narrated by such a large number as is required for a Mutawatir, in a manner that all the narrators are unanimous in reporting it with the same words without any substantial discrepancy. Example: 
 
من كذّب علي متعمد فليتبوأ مقعده في النار 
 
One who attributes a lie to me deliberately should find his abode in Hell. (Bukhari) 
 
This Hadith has been narrated by more than seventy Sahaabah with the same wording. 
 
 
 
    ii) M‍‍‍‍utawatir Manvi (متواتر معنوي) 
 
 It is a Mutawatir Hadith which is not reported by the narrators in the same words. The words of the narrators are different. Sometimes even the reported events are not the same. But all the narrators are unanimous in reporting a basic concept which is common in all the reports . This common concept is also ranked as a Mutawatir concept. For example: Raising of hands while making dua. 
 
 
 
Khabre-Wahid (خبر واحد) 
 
Literal meaning:  Khabre  means statement and Wahid means one . 
 
Technical  meaning:  That Hadith which does not reach to the status of Mutawatir. 
 
 
 
Classification of Khabre Wahib 
 
    It has been divided into three kinds  as per number of narrators. Viz; 
 
    i) Mash-hoor (مشهور) 
 
    ii) Aziz (عزيز) 
 
    iii) Gareeb (غريب) 
 
    II) Khabre Wahid has also been divided into two groups as per acceptability. Viz; 
 
    a)  Maqbool (مقبول): Accepted. 
 
    b) Mardood (مردود): Rejected or Dhaeef (weak) (Sometimes these two are thought to be synonymous)]. 
 
    a) Maqbool is further divided into five  kinds. Viz; 
 
    i) Sahih Lizatihi (صحيح لذاته) 
 
    ii) Sahih Ligairihi (صحيح لغيره) 
 
    iii) Hasan Lizatihi  (حسن لذاته) 
 
    iv) Hasan Ligairihi (حسن لغيره) 
 
    v) Naasikh & Mansokh (ناسخ و منشوخ) 
 
 
 
 
Aziz (عزيز) 
 
Literal meaning: Rare. 
 
Technical meaning: That Hadith which is transmitted or handed down by at least two narrators at each step in the chain of transmission. If there are two narrators only in one step, still it is Aziz; and  even if there are more narrators in other steps in Tabqaat. Example: 
 
لا يؤمن حتى أكون أحب إليه من والده و ولده و الناس أجمعين 
 
"No one amongst you can be a Mu’min until and unless I am dearer to him than his father, children and everybody." 
 
 
 
Gareeb (غريب) 
 
Literal Meaning: Stranger, alone. 
 
Technical Meaning: That Hadith in which link of transmission is joined to another at certain point by one transmitter only. Example: 
 
إنما الأعمال بالنيات 
 
"Indeed deeds are as per intention." 
 
From the generation of Sahaabah only Hadhrat Umar (RA) has narrated this Hadith. 
 
Another meaning of Gareeb: Gareeb means stranger, so if there is any difficult word in the text (Matan) of the Hadith whose  meaning is not clear, then that type of Hadith is also called Gareeb. Example: 
 
Rasulullah (Sallallahu Alaihi Wasallam) said: 
 
"Offer Salaah while standing if you cannot do that, offer while sitting and if you cannot do that offer while lying down. 
 
In this Hadith it was not clear how to offer Salaah in lay down position. Hadhrat Ali (RA) made its meaning clear by saying it is lateral position facing Qiblah. 
 
 
 
Sahid Lizatihi (صحيح لذاته) 
 
Literal Meaning: Sound, Faultless. 
 
Technical Meaning: That Hadith which is transmitted by successive narrators upto the end without any missing link between them in the chain of transmission. In this all the narrators are highly pious, authentic and reliable and there is no weakness in this Hadith either as regards to chain of transmission or as regards to the text (Matan) of the Hadith. Example: 
 
"Bukhari has narrated that Abdullah bin Yousuf said that he heard Malik who quoted from Muhammad bin Jubair bin Matam, who quoted his father as saying that he heard Rasulullah (Sallallahu Alaihi Wasallam) reciting Surah 'Tur" in Magrib Salaah". 
 
This Hadith is Sahih as its Sanad is Muttasil (joined), all of its narrators are authentic and it is also free from all other defects. 
 
 
 
Sahih Ligairihi (صحيح لغيره) 
 
Literal meaning: Sahih—Sound, Ligairihi—Due to others. 
 
Technical meaning: It is a Hasan Lizatihi Hadith, which gets strengthened and becomes Sahih Hadith because of the support from other narrations. Since this Hadith in itself was Hasan and got elevated to the status of Sahih due to support from other hadith, it is called Sahihi-Ligairihi. 
 
Status: Like Sahih it is also Hujjat in Shari'ah and is dependable to be acted upon. 
 
 
 
Conditions for being Sahih 
 
    1. Continuity of chain or Sanad: Every transmitter should be joined to the next successive transmitter directly without any missing link between them throughout the whole chain of transmission. in other words it should be Marfu Mutasil, what is also called Musnad. 
 
    2. Piousness and Taqwa of transmitters: Every transmitter (Raawy) should be extremely pious, mature with sound mind and an honoured person. 
 
    3. Memory power or written documentation: Every narrator should have extraordinary memory power so that it can be assumed that whichever Hadith he has learned , he remembers it well or he should have got properly written Hadith from reliable sources. 
 
    4. Lack of opposition to know authorities of Hadith: No Raawy or transmitter should have opposed any known authority of Hadith or a Muhaddith superior to him. 
 
    5. Lack of reasons which could raise any doubt: Raawy should not have any such apparent or hidden ailment which can tell upon his health. 
 
 
 
Well known compilations of Ahaadith-e-Sahihah are as under: 
 
    i) Mota Imam Maalik. 
 
    ii) Sahih Bukhari. 
 
    iii) Sahih Muslim. 
 
 
 
 
Muttafaq Alaihi  (متفق عليه)or Agreed Upon Hadith 
 
 A Hadith which is found both in Sahih Bukhari as well as in Sahih Muslim is called Muttafaq Alaihi or Agreed Upon Hadith. 
 
 
 
Sihah Sittah (The best six books of Sahih Hadith) 
 
    1. Sahih Bukhari. 
 
    2.  Sahih Muslim. 
 
    3.  Sunan Abu Dawood. 
 
    4.  Sunan Nasai. 
 
    5.  Sunan Tirmidhi. 
 
    6. Sunan Ibn Majah. 
 
Some people consider Mota Imam Maalik instead of Ibn Majah. 
 
 
 
Categorisation of Hadith books by Shah Wali Ullah Muhaddith Delhvi (RA) as per the status and strength of Hadith 
 
First degree group: 
 
    1. Sahih Bukhari, 
 
    2. Sahih Muslim. 
 
    3. Mota Imam Maalik. 
 
Second degree group: 
 
    1. Abu Dawood. 
 
    2. Nasai. 
 
    3. Tirmidhi. 
 
Third degree group: 
 
    1. Musnaf Ibne Abi Shaiba. 
 
    2. Musnad Abu Ya'la. 
 
    3. Baihaqi. 
 
    4. Tahawi. etc. 
 
 
 
Grades of Sahih Hadith 
 
    Grade 1: That Hadith which is present both in Bukhari and Muslim. 
 
    Grade 2: Which is present in Bukhari only. 
 
    Grade 3: Which is present in Muslim only. 
 
    Grade 4: Which fulfils the criteria of Bukhari and Muslim. 
 
    Grade 5: Which fulfills the criteria of Imam Bukhari. 
 
    Grade 6: Which fulfills the criteria of Imam Muslim. 
 
    Grade 7:That Hadith which is labelled Sahih by other Muhaditheen. 
 
 
 
Other authentic books of Sahih Hadith 
 
1. Sahih Ibne Khuzaimah. 
 
2. Sahih Ibne Haban. 
 
3. Mustadrak Hakim. 
 
4. Mota Imam Malik. 
 
5. Sunan Arba (Abu Dawood, Nasai, Tirmidhi, Ibn Majah. 
 
6. Dar-Qutni. 
 
7. Sunan Baiqhi. 
 
8. Musnad Imam Ahmad. 
 
9. Musnad Imam Shafi. 
 
10. Musnad Imam Abu Hanifah. 
 
11. Sahih Abi Awanah. 
 
12. Sahih Ibne Sakan. 
 
 
Hasan Ligairihi (حسن لغيره) 
 
That Dhaeef Hadith which when transmitted through many channels elevates to the status of Hasan and then becomes Maqbool (acceptable). 
 
Status: Next to Sahih, and is dependable to be acted upon. It is also Hujjat in Shari'ah like Sahih. 
 
 Imam Tirmidhi in his book Jamia Tirmidhi labels a Hadith as Sahih, Hasan or Dhaeef after quoting them. 
 
 
 
Naasikh & Mansookh 
 
We have seen that Mutwatir Hadith provides information of Yaqeeni (sure) grade and compels man to believe and accept it without any hesitation. 
 
Rest of the Ahaadith come under the title "Khabr-e-Wahid". In Khabr-e-Wahid we have seen two groups viz, Maqbool (acceptable) and Mardood (rejected). Amongst these two groups Maqbool group is taken as argument or Hujjat in Shari'ah and is to be acted upon, but sometimes a problem arises when there are two Ahaadith which are apparently contradictory to each other in text, even when both are Sahih or Hasan. This problem can  only be solved by knowing about Naasikh (abrogating Hadith) and Mansokh (abrogated Hadith). This is another important but difficult science about the knowledge of Hadith and is not a job of everyone. Imam Ahmad bin Hanbal says: "We were not able to comprehend Naasikh and Masnsokh Hadith until we sat in the company of Imam Shafaee (i.e., he made us understand this)". 
 
In case of these Ahaadith which differ from one another, a few situations are possible viz; 
 
1. It is possible to have such interpretation of these Hadith so that both can be acted upon and there is no need to leave any Hadith out of them. 
 
2. It is possible that two Hadiths are having such contradictory texts such that it is not possible to combine them and one can act upon only one of them. In such situations one has to know about Naasikh and Mansokh. 
 
 
 
Naasikh and Mansookh (ناسخ و منسوخ) 
 
That Hadith which abrogates any early Hadith is called Naasikh Hadith and the Hadith which has been abrogated is called Mansookh. One has to act upon Naasikh and not on Mansookh, after he learns which one is Naasikh and which one is Mansokh. 
 
 
 
If Naasikh and Mansookh is not known 
 
In this situation, it will be seen that out of these differing Ahaadith which one is preferable (Raajeh). To label one preferable (Raajeh) is again not an easy job and everybody cannot do it, only a great scholar of Hadith who has extraordinary hold on all different sciences of Hadith can accomplish this job. This is the reason that you will see that common people get confused after seeing two different Hadiths about the same thing and those who rely on just common translations of Hadith start fighting with others and draw erroneous conclusions. These people least understand that it is not proper to draw some conclusion after just reading translation of few Hadith only. As already stated that in drawing conclusions as to which Hadith is to be acted upon and which Hadith is preferable and which is abrogated, one needs tremendous all round knowledge of all aspects of Hadith. 
 
 
 
Hadhrat Ali (RA) and importance of Naasikh and Mansookh 
 
Once a man came to Masjid-e-Nabwi and started delivering lessons on Qur'an. Hadhrat Ali (RA) called him and asked him if he knew Naasikh and Mansokh, that person replied in negative, Hadhrat Ali (RA) asked him to get out of the Masjid-e-Nabwi. It means that Hadhrat Ali (RA) was of the opinion that one who did not know Naasikh and Mansokh has no business to teach the Qur'an. Similarly in Ilm-e-Hadith, the knowledge of Naasikh and Mansokh is of great significance. 
 
 
 
Causes of referability (Tarjeeh) of a Hadith 
 
A) As per Matan: 
 
1. If one Hadith forbids a thing and other shows permissibility, the former will be Rajeh or preferable i.e., Hurmat is preferable over Ibahat. 
 
2. If one Hadith contains a statement of Rasulullah (Sallallahu Alaihi Wasallam) and other mentions any deed, then former is preferable over the later i.e. Qowly Hadith is preferable to Feli. 
 
3. Technical meaning as per Shari'ah is preferable over literal meaning. 
 
4. Strong argument is preferable over weaker argument. 
 
5. Rasulullah's (Sallallahu Alaihi Wasallam) interpretation is preferred over anybody else's interpretation. 
 
6. That commandment where cause is also given is preferable over that commandment where cause is not given. 
 
 
 
B) As per Sanad: 
 
1. Strong Sanad is preferable over weak Sanad. 
 
2. That Sanad which has less number of narrators is preferable over that which has more number of narrators. 
 
3. The narrator who is excellent in Fiqh is preferred over the others. 
 
4. If a Hadith is transmitted through many channels, that makes it preferable. 
 
5. That Sanad which is agreed upon is preferred over the Sanad which  is disputed. 
 
 
 
Mardood Hadith 
 
Kinds of Mardood Hadith 
 
 Mursal (مرسل) 
 
Literal Meaning: Left out, forwarded. 
 
Technical Meaning: It is that Hadith which a Taaba'ee quotes directly from Rasulullah (Sallallahu Alaihi Wasallam) without mentioning the name of Sahaabi. For example: 
 
حدثنا رسول الله كذا و كذا 
 
"Rasulullah (Sallallahu Alaihi Wasallam) said so and so." 
 
Status: This type of Hadith is usually considered Mardood (rejected) or Dha'eef (weak) as the state of left out narrator is not known who can be a non-Sahaabi as well. But some scholars like, Imam Abu Hanifa, Imam Maalik, Imam Ahmed and Imam Shafaee, say that Mursal Hadith can be depended upon and should be considered if the Taaba'ee is authentic and realiable. 
 
 
 
Muallaq (معلق) 
 
Literal meaning: Suspended. 
 
Techinical meaning: It is that Hadith in which one or more than one narrators are unknown at the beginning of the chain or Sanad. This quality is also called Ta'leeq. In this type only the name of Sahaabi or that of Sahaabi and Taabaee may be mentioned and rest all are missing. Bukhari and Muslim also quote such types of Ahaadith. 
 
Status: For making a Hadith acceptable the continuity of chain is essential, since here the chain is not continuous, so such Hadith is Mardood or rejected. 
 
Muallaq also becomes acceptable or Maqbool if there are other evidences in support of it. Muallaq Ahaadith of Bukhari and Muslim are considered Maqbool. 
 
So, Muallaq can be both acceptable as well as rejected. 
 
 
 
Munqata (منقطع) 
 
Literal meaning: Broken or cut off. 
 
Technical meaning: That Hadith in which one or more narrators are unknown at different places of the chain but not first and last. 
 
Status: It is considered Dhaeef or Mardood. 
 
 
 
Muazzal (معضل) 
 
Literal meaning: Difficult, problematic. 
 
Technical meaning: That Hadith in which two or more than two narrators are missing successively in the Sanad. 
 
Status: It is considered Dhaeef and of lower grade than Mursal and Munqata. 
 
 
 
Mudallas (مدلس) 
 
Literal Meaning: Deceptive, where a defect is concealed. 
 
Technical Meaning: It is that Hadith in which an attempt is made to conceal the defects of the Sanad or chain of transmission. 
 
 
 
Maudhu (موضوع) 
 
Literal Meaning: Forged Hadith. 
 
Technical Meaning: It is that Hadith which a liar fabricates and then attributes it to Rasulullah (Sallallahu Alaihi Wasallam). 
 
Status: This is the worst type of weak Hadith. Some scholars do not include it even in weak Hadith if one knows that it is a Maudhu Hadith. 
 
 Munkar (منكر) 
 
Literal Meaning: Disapproved. 
 
Technical Meaning: Munkar Hadith is that Hadith wherein a weak narrator of Hadith opposes one who is quite authentic and reliable than him. 
 
 
 
Shaz (شاذ) 
 
Literal Meaning: Isolated. 
 
Technical Meaning: Shaz Hadith is that Hadith wherein a comparatively less authentic narrator of Hadith opposes a more authentic narrator. This opposition may be either in Sanad (chain of transmission) or in Matan (text). 
 
Status: This Hadith is rejected and not accepted. 
 
 
 
Difference between Shaz and Munkar 
 
The narrator of Shaz is authentic who narrates against a more authentic narrator whereas the narrator of Munkar is weak or less authentic. 
 
 
 
Matruk (متروك) 
 
Literal meaning: Abandoned. 
 
Technical meaning: That Hadith in which there is such a narrator who has been blamed for lying or falsehood in matters other than narrating Hadith. 
 
Status: Such a Hadith is considered rejected. 
 
 
 
Muallal (معلل) 
 
Literal meaning: having some cause (of defect). 
 
Technical meaning: That Hadith which apparently is faultless but has some hidden defect which only scholars of Hadith can know. 
 
 
 
Mudharraj (مدرج) 
 
Literal meaning: Included. 
 
Technical meaning: That Hadith in which something more than the text or chain of Hadith has been included. Example: 
 
ِA Sahaabi narrates a Hadith and then adds some of his own words to explain it, such Hadith is called Mudarraj. 
 
Status: This type of inclusion of some explanatory words is permissible only for Sahaabah and no one else. 
 
 
 
Maqloob (مقلوب) 
 
Literal Meaning: Turned. 
 
Technical meaning: That Hadith in which the order of the wording of the Hadith has been altered. 
 
Status: If it is done to change the meaning of the Hadith, then it is considered Maudhu (fabricated) Hadith and if it is done just for examination purposes, then it is permissible. 
 
 
 
Muztarib (مضطرب) 
 
Literal meaning: Perplexed like oceanic waves. 
 
Technical meaning: That Hadith which is narrated through different channels of varying grades. 
 
Status: Mardood or Dhaeef 
 
 
 
Dhaeef (ضعيف) 
 
Literal Meaning: Weak. 
 
Technical Meaning: That Hadith which does not fulfill the criteria of Hasan. In this Hadith there is some defect either in the chain of transmission or in proper understanding of the transmitter, or its contents are not in perfect agreement with Islamic beliefs and practices. 
 
It must be in mind that while quoting Dhaeef Hadith one must not say, "Rasulullah (Sallallahu Alaihi Wasallam) said "but  one must take precautions and may say that it is quoted from him etc". 
 
Status: Whether to act upon Dhaeef Hadith or not, it is controversial. There is usually consensus that Dhaeef Hadith cannot be used in Masail but can be used in Fadhail, Mustahab or Makrooh only when it fulfills three preconditions. 
 
1. Its defect (of being Dhaaef) is not of extreme grade. 
 
2. The Hadith comes under some well known principle of Shari'ah. 
 
3. Acting upon it should not be thought obligatory. 
 
As per Hanafi school of thought, Dhaeef Hadith is preferred over Qiyas (analogical deduction). 
 
As already stated that if Dhaeef Hadith gets  support from other sources, then it gets elevated to the status of Hasan Ligairihi. 
 
 
 
When to quote Dhaeef Hadith 
 
It is permissible to quote Dha'eef Hadith if: 
 
1. It is not related to Islamic beliefs. 
 
2. It is not related to Halal and Haram. 
 
3. It is related to things like motivation or admonition.(Targeeb or Tarheeb) 
 
 
 
 
 
 
 
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হাদিসশাস্ত্রের পরিচয় (Introduction to Al-Hadith) :(part 1 )

Chapter 1 Terms of ilm-Al- Hadith Chapter 2 Classification of Hadith Chapter 1 Terms of ilm-Al- Hadith Some common ter...

জুলাই ৩১, ২০১৫

জুম'আর ফজীলত সমুহ :

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পবিত্র জুমার ফযিলত সম্পর্কে "সুরাতুল জুমা" এর নবম আয়াতে ইরশাদ ফরমানঃ- 
 
হে ঈমানদারগণ,যখন নামাযের আযান হয় জুমা দিবসে,তখন আল্লাহর যিকরের দিকে দৌঁড়াও এবং বেচা-কেনা পরিত্যাগ করো,এটা তোমাদের জন্য উত্তম যদি তোমরা জানো| 
(পারা-২৮,সুরা-জুমা,আয়াত-০৯...তরজুমায়ে কানযুল ঈমান) 
 
 
|.......জুমার অর্থ.......| 
 
 
প্রখ্যাত মুফাসসিরে কুরআন,হাকীমুল উম্মত,মুফতি আহমদ ইয়ার খাঁন নঈমী (রহমাতুল্লাহি আলাইহি) বর্ণনা করেন, যেহেতু সেদিনই সমস্ত সৃষ্ট জীবের অস্তিত্বের বিকাশ ঘটেছে,সেদিনই হযরত আদম ছফীয়্যুল্লাহ (আলাইহিস সালাম) উনার মাটি একত্রিত করা হয়,আর সেদিনই লোকেরা একত্রিত হয়ে জুমার নামায আদায় করে থাকে|তাই সে দিনকে জুমা বলা হয়|ইসলামের পূর্বে আরবরা উহাকে 'আরুবা' নামে অভিহিত করতো| 
(মিরাত শরহে মিশকাত,খন্ড-০২,পৃঃ- ৩১৭) 
 
 
|......দুরুদ শরীফ পড়ার ফযিলত......| 
 
 
নবীয়ে দো জাহান,রহমতে আলামিয়ান,মাহবুবে রহমান ছাল্লাল্লাহু আলাইহি ওয়াছাল্লাম ইরশাদ মুবারক করেছেন, "যে ব্যক্তি আমার উপর জুমার দিন দুইশতবার দুরুদ শরীফ পাঠ করবে,তার দুইশত বছরের গুনাহ মাফ হয়ে যাবে| 
(কানযুল উম্মান,খন্ড-১,পৃঃ-২৫৬,হাদীস নং-২২৩৮) 
 
 
|......গরীবদের হজ্ব.......| 
 
 
হযরত সাইয়্যিদুনা আবদুল্লাহ ইবনে আব্বাস (রাদ্বিআল্লাহতা'লা আনহু) থেকে বর্ণিত, সরকারে নামদার,বি-ইযনে পরওয়ারদিগার উভয় জগতের মালিকো মুখতার,শাহেনশাহে আবরার (ছাল্লাল্লাহু আলাইহি ওয়াছাল্লাম) ইরশাদ ফরমান, "জুমার নামায মিসকিনদের হজ্ব|অন্য বর্ণনায় এসেছে,জুমার নামায গরীবদের হজ্ব| 
(কানযুল উম্মাল,খন্ড-৭ম,হাদীস নং-২১০২৭ ও ২১০২৮) 
 
»» রাসুলে আকরাম,নুরে মুজাসসাম,হাবীবুল্লাহ হুযুর পাক (ছাল্লাল্লাহু আলাইহি ওয়াছাল্লাম ইরশাদ মুবারক করেছেন, "নিশ্চয়ই তোমাদের জন্য প্রত্যেক জুমার দিবসে একটি হজ্ব ও একটি ওমরা রয়েছে|জুমার নামাযের জন্য তাড়াতাড়ি বের হওয়া তোমাদের জন্য হজ্ব এবং জুমার নামাযের পর আসরের নামাযের জন্য অপেক্ষা করা ওমরা (এর সমতুল্য) 
(আস-সুনানুল কুবরা লিল বাইহাকী,খন্ড-৩,পৃঃ ৩৪২, হাদীস নং ৫৯৮০) 
 
 
|.....জুমার নামাযে পাগড়ীর ফযিলত....। 
 
 
সরকারে মদীনা,সুলতানে বা-কারীনা,রাসুলে আকরাম (ছাল্লাল্লাহু আলাইহি ওয়াসাল্লাম) ইরশাদ মুবারক করেছেন, "নিশ্চয়ই আল্লাহ তা'আলা ও উনার ফিরিশতারা জুমার দিবসে পাগড়ী পরিধানকারীদের উপর দুরুদ শরীফ প্রেরণ করেন|" 
(মাযমাউয যাওয়ায়েদ,খন্ড-২,-পৃঃ-৩৯৪,হাদীস নং ৩০৭৫) 
 
 
 
 
|.......আরোগ্যতা দান.......| 
 
 
হযরত হুমাইদ আবনে আবদুর রহমান (রাদ্বিআল্লাহুতা'লা আনহু) স্বীয় পিতা থেকে বর্ণনা করেন যে,তিনি ইরশাদ করেন, "যে ব্যক্তি জুমার দিন নখ কাটে,আল্লাহ তা'আলা তার শরীর থেকে রোগ ব্যাধি বের করে তাতে সুস্থ্যতা প্রবিষ্ট করান| 
(মুছান্নিফে ইবনে আবী শায়বা,খন্ড-২,পৃঃ ৬৫) 
 
»»অপর এক বর্ণনায় আছে যে, "যে ব্যক্তি জুমার দিন নখ কাটবে,তাঁর নিকট রহমতের আগমন ঘটবে এবং তার পাপরাশি দূরীভূত হবে| 
(তানযিয়াতুস শরীআতিল মারফুআ,খন্ড-২,পৃঃ ২৬৯/বাহারে শরীয়ত,খন্ড-১৬,পৃঃ ১৯৫) 
 
বিঃদ্রঃ জুমার দিন হিযামত তথা শিঙা বসানো ও নখ কাটা জুমার নামাযের পরই উত্তম| 
(রদ্দুল মুহতার সম্বলিত দুররে মুখতার,খন্ড-০৯,পৃঃ ৫৮১,মুলতান থেকে প্রকাশিত) 
 
 
॥...জুমার দিন জাহান্নামীদের মুক্তি দান...॥ 
 
 
হুযুর পাক (ছাল্লাল্লাহু আলাইহি ওয়াছাল্লাম) ইরশাদ মুবারক করেছেন, "জুমার দিনের রাত-দিন ২৪ ঘন্টার মধ্যে এমন কোন ঘন্টা নেই,যার মধ্যে প্রতিনিয়ত ৬ লক্ষ দোযখবাসীকে মুক্তি দেয়া হচ্ছেনা,যাদের উপর জাহান্নাম ওয়াজিব হয়ে গেছে|" 
(মুসনাদে আবু ইয়ালা,খন্ড-৩,পৃঃ- ২৩৫,হাদীস নং-৩৪৭১) 
 
 
॥»»কবরের আযাব থেকে মুক্ত««॥ 
 
 
তাজেদারে মদীনা (ছাল্লাল্লাহু আলাইহি ওয়াছাল্লাম) ইরশাদ মুবারক করেছেন, "যে ব্যক্তি জুমার দিন কিংবা জুমার রাতে মৃত্যু বরণ করবে,সে কবরের আযাব থেকে মুক্তি পাবে এবং ক্বিয়ামত দিবসে সে এমনিভাবে উঠবে যে,তার উপর শহীদদের মোহর শোভা পাবে| 
(হিলআতুল আউলিয়া,খন্ড-৩,পৃঃ-১৮১,হাদীস নং ৩৬৯) 
 
 
॥»»জান্নাত ওয়াজিব হয়ে যায়««॥ 
 
 
রাসুলে পাক (ছাল্লাল্লাহু আলাইহি ওয়াছাল্লাম) ইরশাদ ফরমান, "যে ব্যক্তি জুমার নামায পড়ে,ঐ দিন রোযা রাখে,কোন অসুস্থ্য ব্যক্তির সেবা করে,কোন জানাযায় উপস্থিত হয়,কারো বিয়েতে অংশগ্রহন করে,তবে ঐ ব্যক্তির জন্য জান্নাত ওয়াজিব হয়ে যায়| 
(আল মুজামুল কাবীর,খন্ড-৮ম,পৃঃ-১৯৭,হাদীস নং ৭৪৭৪) 
 
 
««॥তিন হাজার মাগফিরাত»»॥ 
 
 
রহমতে কাওনাইন,হুযুর পাক (ছাল্লাল্লাহু আলাইহি ওয়াছাল্লাম) ইরশাদ মুবার করেছেন, "যে ব্যক্তি প্রত্যেক জুমার দিন স্বীয় পিতামাতা উভয়ের কিংবা একজনের কবর যিয়ারত করে তথায় সূরা ইয়াছিন পাঠ করবে,আল্লাহ তা'আল্লাহ তাকে সূরা ইয়াছিন শরীফে যতটি অক্ষর আছে ততটি ক্ষমা প্রদর্শন করবেন| 
(ইত্তেহাফুস সাদাতিল মুত্তাকিন,খন্ড-১০,পৃঃ-৩৬৩,বৈরুত থেকে প্রকাশিত) 
 
 
॥««দশ হাজার বছরের রোযার সাওয়াব»»॥॥ 
 
 
ইমামে আহলে সুন্নাত,আযিমুল বারকাত,ইমাম আহমদ রেযা খাঁন বেরেলভী (রাদ্বিআল্লাহুতা'লা আনহু) বলেছেন,বর্ণিত আছে যে, জুমাবারের রোযার সাথে বৃহস্পতিবার অথবা শনিবারের রোযা মিলিয়ে রাখলে দশ হাজার বছরের রোযার সমান সাওয়াব পাওয়া যাবে| 
(ফতোয়ায়ে রযবীয়্যাহ শরীফ,নতুন সংস্করণ,খন্ড-১০,পৃঃ ৬৫৩) 
 
 
অন্যান্য হাদিস থেকে : 
 
 
 
১. 
 
 
আবু হুরায়রা (রাঃ) বর্ণিত এক হাদীসে রাসুল (সাঃ) বলেছেন,“যে ব্যাক্তি জু’আর দিন ফরজ গোসলের মত গোসল করে প্রথম দিকে মসজিদে হাজির হয়, সে যেন একটি উট কুরবানী করল,দ্বিতীয় সময়ে যে ব্যাক্তি মসজিদে প্রবেশ করে সে যেন একটি গরু কুরবানী করল, তৃতীয় সময়ে যে ব্যাক্তি মসজিদে প্রবেশ করল সে যেন একটি ছাগল কুরবানী করল। অতঃপর চতুর্থ সময়ে যে ব্যাক্তি মসজিদে গেল সে যেন একটি মুরগী কুরবানী করল। আর পঞ্চম সময়ে যে ব্যাক্তি মসজিদে প্রবেশ করল সে যেন একটি ডিম কুরবানী করল। অতঃপর ইমাম যখন বেরিয়ে এসে মিম্বরে বসে গেলেন খুৎবার জন্য, তখন ফেরেশতারা লেখা বন্ধ করে খুৎবা শুনতে বসেযায়।” 
(বুখারীঃ ৮৮১, ইফা ৮৩৭, আধুনিক ৮৩০) 
 
 
২. 
 
 
রাসুলুল্লাহ (সাঃ) বলেছেন, “জুম’আর সালাতে তিন ধরনের লোক হাজির হয়। (ক) এক ধরনের লোক আছে যারা মসজিদে প্রবেশের পর তামাশা করে, তারা বিনিময়ে তামাশা ছাড়া কিছুই পাবে না। (খ) দ্বিতীয় আরেক ধরনের লোক আছে যারা জুম’আয় হাজির হয় সেখানে দু’আ মুনাজাত করে, ফলে আল্লাহ যাকে চান তাকে কিছু দেন আর যাকে ইচ্ছা দেন না। (গ) তৃতীয় প্রকার লোক হল যারা জুম’আয় হাজির হয়, চুপচাপ থাকে, মনোযোগ দিয়ে খুৎবা শোনে, কারও ঘাড় ডিঙ্গিয়ে সামনে আগায় না, কাউকে কষ্ট দেয় না, তার দুই জুম’আর মধ্যবর্তী ৭ দিন সহ আরও তিনদিন যোগ করে মোট দশ দিনের গুনাহ খাতা আল্লাহ তায়ালা মাফ করে দেন।” (আবু দাউদঃ ১১১৩) 
 
 
৩. 
 
 
রাসুলুল্লাহ (সাঃ) বলেছেন,“জুম’আর দিন মসজিদের দরজায় ফেরেশতা এসে হাজির হয়। সেখানে দাঁড়িয়ে তারা সর্বাগ্রে আগমনকারীদের নাম লিখতে থাকে। প্রথম ভাগে যারা মসজিদে ঢুকেন তাদের জন্য উট, দ্বিতীয়বারে যারা আসেন তাদের জন্য গরু, তৃতীয়বারে যারা আসেন তাদের জন্য ছাগল, চতুর্থবারে যারা আসেন তাদের জন্য মুরগী, ও সর্বশেষ পঞ্চমবারে যারা আগমন করেন তাদের জন্য ডিম কুরবানী বা দান করার সমান সওাব্ব লিখে থাকেন। আর যখন ইমাম খুৎবা দেওয়ার জন্য মিম্বরে উঠে পড়েন ফেরেশতারা তাদের এ খাতা বন্ধ করে খুৎবা শুনতে বসে যান।” (বুখারী ৯২৯, ইফা ৮৮২, আধুনিক ৮৭৬) 
 
 
৪. 
 
 
প্রতি পদক্ষেপে এক বছরের নফল রোজা ও এক বছরের সারারাত তাহাজ্জুদ পড়ার সওয়াব: আউস বিন আউস আস সাকাফী (রাঃ) থেকে বর্ণিত, রাসুলুল্লাহ (সাঃ) বলেছেন, “জুমা’আর দিন যে ব্যাক্তি গোসল করায় (অর্থাৎ সহবাস করে, ফলে স্ত্রী ফরজ গোসল করে এবং) নিজেও ফরজ গোসল করে, পূর্বাহ্ণে মসজিদে আগমন করে এবং নিজেও প্রথম ভাগে মসজিদে গমন করে, পায়ে হেঁটে মসজিদে যায় (অর্থাৎ কোন কিছুতে আরোহণ করে নয়), ইমামের কাছাকাছি গিয়ে বসে, মনোযোগ দিয়ে খুৎবা শোনে, কোন কিছু নিয়ে খেল তামাশা করে না; সে ব্যাক্তির প্রতিটি পদক্ষেপের জন্য রয়েছে বছরব্যাপী রোজা পালন ও সারা বছর রাত জেগে ইবাদত করার সমতুল্য সওয়াব।” (মুসনাদে আহমাদঃ ৬৯৫৪, ১৬২১৮) 
 
 
৫. 
 
 
রাসুলুল্লাহ (সাঃ) বলেছেন,“পাঁচ বেলা সালাত আদায়, এক জুম’আ থেকে পরবর্তী জুম’আ, এক রমজান থেকে পরবর্তী রমজানের মধ্যবর্তী সময়ে হয়ে যাওয়া সকল (সগীরা) গুনাহের কাফফারা স্বরূপ, এই শর্তে যে, বান্দা কবীরা গুনাহ থেকে নিজেকে বাঁচিয়ে রাখবে।” (মুসলিম) 
 
 
৬. 
 
 
রাসুলুল্লাহ (সাঃ) বলেছেন, ‘যে ব্যাক্তি ভালভাবে পবিত্র হল অতঃপর মসজিদে এলো, মনোযোগ দিয়ে খুৎবা শুনতে চুপচাপ বসে রইল, তার জন্য দুই জুম’আর মধ্যবর্তী এ সাত দিনের সাথে আরও তিনদিন যোগ করে মোট দশ দিনের গুনাহ মাফ করে দেওয়া হয়। পক্ষান্তরে খুৎবার সময় যে ব্যক্তি পাথর, নুড়িকণা বা অন্য কিছু নাড়াচাড়া করল সে যেন অনর্থক কাজ করল।’ (মুসলিমঃ ৮৫৭) 
 
 
 
 
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পবিত্র জুমার ফযিলত সম্পর্কে "সুরাতুল জুমা" এর নবম আয়াতে ইরশাদ ফরমানঃ- হে ঈমানদারগণ,যখন নামাযের আযান হয় জুমা দিবসে,তখন আল্লা...

জুলাই ৩১, ২০১৫

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