Mukhtasar Sahih Al-Bukhari By Ibn Abi Jamrah #01
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AI Generated Summary ©
The speakers discuss the importance of the Islamic religion and its influence on society, emphasizing the need for understanding and studying the Hadith system and avoiding using the Book of wedding. They stress the importance of not using the Book of wedding for rulings and emphasize the significance of strong personal belief. The conversation also touches on the transmission of the act of cutting and the importance of understanding the Bible's historical context.AI Generated Transcript ©
Alhamdulillah.
Bismillah, first of all, salaam alaikum, and,
Ramadan Mubarak to
everyone,
the people present, but also people that are
coming in,
on these these,
wondrous,
tools that we have. Alhamdulillah.
From I think,
I
wanted to do, some of Imam al Bukhari's,
collection
because, traditionally, it was something that actually was
done in Ramadan.
In many places, they did a khatam
of Sahir Bukhari alongside,
their khatamat of the Quran. And it's still
done in Medina,
and I've attended,
their,
the sessions in Ramadan.
The
the Ba'alawi clan still do the khatam,
in the Rawdah,
during, the month of Ramadan. And so I
noticed the the person that I had read,
the text, with and who, put me in
the chain of transmission was Sheikh Mohammed Al
Akhobi, who's actually doing also
a,
30,
sessions.
I'm I'm, doing
much less than that, but he's doing 30
sessions,
much greater scholar.
But he,
he's, one of the, the people of ISNAD
of this time.
He's a brilliant scholar that we were fortunate
to have here at Zaytuna, and he actually
did a khatam
of Sahir Bukhari
in, in
Zaytuna many years ago and, gave the chain
of ISNAD to the students that attended that.
The,
Sahir Bukhari is is,
it it holds a special place in the
community for a number of reasons.
And but
I think what's
very interesting
is that the
the tradition
in which led up to,
somebody like Imam al Bukhari
was a very organic,
tradition.
It was not something that was done
with
any,
type of organizational
structure, like setting up schools and colleges
and
and,
creating sciences.
If you if you look at the early
Islamic period, one of the miracles of this
religion
is how natural
all of our,
disciplines
evolved.
And one of the secrets of of of,
our tradition, I think it's one of the
core secrets, is the Isnad tradition.
Because unlike Christianity
that had,
went through very disruptive periods
because you had so many different views of
Christianity, and so what would happen is they
would have these councils
and they would come together. Like, the Council
of Nicaea is a very famous council that
occurred in Turkey,
where they determined that and this is 325
years after,
the the beginning of the Christian era, where
they determined
that god really was 3.
So it it it's, it's very interesting that
it
it took them that long to kind of
agree on that as a doctrine.
But
and what's interesting also is that Nicaea was
destroyed by an earthquake,
not long after that,
So which is mentioned in the Quran that
by just by saying that god is 3,
this the earth would almost split
from saying that. In any case, the Muslims
never had, as far as we can tell
from our history, they never had any councils.
They never had any of these madam,
which they have today, like madjam al fakih.
They come together. There's no indication that they
had those. What they did have was they
had
authorities,
and and these authorities emerged,
organically
also.
They would be recognized by
the, the community. So a really good example
of that, and I'm gonna use somebody,
close to my heart, I could use any
of the imams, the great imams of our
tradition. But a really good example of that
is Imam Malik ibn Anas. So Imam Malik
was born
in into
around probably around 93. He's born into this
slight difference of opinion when he came in,
but about 93 years after the hijra.
He's born in Madinah,
and he's born at a time where there
are still some,
Tabi'in alive,
and Tabi'at Tabi'in, whether he's from which group,
is the majority say he's from the Tabia
Tabi'in.
But in any case, when he was born,
they were still alive. There were people who
had lived with the Sahaba.
And Imam Malik
he basically
he he was from a,
a very distinguished line.
He was a Yemeni from Ulu al Sabah,
a well known,
Yemeni clan.
And and,
he he he his family was relatively poor,
but he has a good lineage and his
grandfather was one of the Sahaba.
So
his mother,
who, raised him
and early on wanted him to become a
scholar, She would literally tie his turban for
him when he was very little and send
him. And,
as he began to grow,
it was clear that he had a level
of intelligence that was that was, extraordinary,
really almost supernatural.
And he studied with some of the most
important teachers in Medina amongst these,
the
Tevye Tevyein.
Sorry, the Tabi'in.
So he he basically,
he he studied with
Imam Zuhri as one of the major ones,
Muhammad bin Shehab Az Zuhri, who's really one
of the great and early,
Hadith scholars.
He has what they call suhaf.
So they begin to write these suhaf.
The sahaf are basically
ad hoc collections
of Hadith that were written down.
And Abu Huraira
begins this
and some of the Sahaba there were other
Sahaba also that wrote down the hadith. Initially,
there are hadith that the prophet said not
to write them down. But it was in
the early period when the Quran was still
being revealed,
and the prophet
was concerned that they would mix the 2.
So later, he actually tells in a in
about,
being asked about the memory, he said,
in other words, write them down. So the
hadiths are written down.
Abu Hureira, who initially did not write them
down, then began to write them down. He
actually had
multiple sahu,
and he collected he he he relates,
over 5,000 hadith. So he's he's railing about
5,300
hadith. One of the criticisms in the Shia
community was he was only with the prophet
for,
almost around 2 years.
And so they say if you just look
at the number of hadith that he relates,
how could he relate so many hadith? But
Abu Huraira was collecting hadith. He wasn't just
hearing them directly from the prophet. He was
getting them from other people because sahaba
can relate hadith from other sahaba
without mentioning the Sahabi.
So so it's not necessary that he heard
all of them from the prophet but he
is considered a thiqah,
a sound,
narrator. And so he begins,
to he's collecting these hadith.
And then,
the
the next phase
after the suhaf
is the musan nafat.
So these are
these are collected they're they're organized, and they're
usually organized topically. And the first and most
famous one is the Musannaf,
that's called the Al Muwata. So the Muwata
of Imam Malik is really the first
collection. It's the first book after the Quran
in the Arabian tradition.
So the Quran is the very first book,
in in Arab history. There's no there's no
book before the Quran that we have.
The next book really is the Muwata v
Hammamadik. So when you think about a civilization,
the 2 foundational
texts
are the Quran and the Hadith.
It's quite stunning. Even though Imam Malik
his book which has 1,720,
hadiths in the recension,
which came from Andrew Sia.
Only
there's just over 500 that are actually directly
from the prophet, salallahu alaihi wasalam,
Hadith. Other ones are the opinions
of, some of the Tabi'in, some of the
Sahaba, and even Malik himself.
So it's not
entirely a collection of hadith even though it's
considered,
part of the canon of the hadith tradition.
So the Musannafat then begin, and then you
have one of the students of Imam Malik,
Abdul Razak al San'ani,
makes a much bigger Musannaf,
and Ibn Abi Shaiba, who's his student. So
you have these Musannafat,
but
the actual
rigor
was was not in the Musannafat.
The Muwata is proven by ibn Abd al
Bar
later to be because Imam Malik has,
these marasil.
He has hadith,
that are,
there's a a break in the chain. And
so,
but Ibn 'Abdul Bar shows how all of
them
were, were actually sound, which proves that Imam
Malik,
knew his the people that he was relating
from. But the Mossanafat did not have that
type of rigor, and so it was Imam,
Al Bukhari's teacher who
said to him and Imam al Bukhari was
very young at this time. He said to
him
that he wished that that somebody would write,
only the sahiyah
hadith. Only the hadith that have been absolutely
confirmed
and without any,
doubt in them. And so Imam al Bukhari
initially
I mean, obviously, he planted the seed in
his head,
but he had a dream
in which the prophet
was there. And Imam Al Bukhari had a
fan,
and he
was fanning away, like, things from the Prophet
that would bother him.
And so he went to one of them
Mu'abireen
and he asked him what what it what
what it meant. And he said, you're going
to remove lies that people
claim that the prophet
and things they they claim he said.
So you're going to in the same way,
Abu Hanifa Radana had a famous,
he saw the prophet
the the grave, and he saw the bones,
and then he they weren't assembled properly, and
he put them together. That was a sign
that of the type fiqh that he would
create. So these were deeply spiritual people that
were having amazing
dreams,
in in which a lot of signs would
come to them. So
the,
so Imam al Bukhari
begins to write his Sahih, but even before
that, he's a miracle child. He's born in
Bukhara,
and when when he was born,
he,
his his mother he actually went
she had a dream,
that,
because he went blind, that he would be
cured of his blindness, and then she dedicated
him to,
to learning. So he had he he had
initially a sickness where he lost his sight
and then his sight came back.
He could anything he could hear, he could
memorize.
He he just had a completely
photographic memory, so anything that he could hear.
And
modern people have a very difficult time, because,
many of you when you're, young,
probably in school, they did what was called
telephone.
Does anybody remember that? Did you have to
do that? So so they have, in the
classroom, the teacher writes something and then the
child, they they look at it, but then
they can't
they
can't pass it on. They just whisper into
the ear of the student,
and the next student whispers into the ear
until it goes through through the whole class.
It all everybody laughs at the end because
it's always completely mangled.
So it's completely a different,
what was the teacher had originally written. And
what they wanna show you is how unreliable
transmission is.
I mean, that's the idea behind it. Well
that's the very
point of this tradition,
is to make sure only reliable people because
I guarantee if you took
50 Mauritanians
who studied in this or even in Sus
in Al Maghrib, these students of the madrasah
tradition, and you did the same thing
on with them, it would be the same
at the end of the chain.
And and and that's simply,
anybody who's seen this. I mean, there's a
famous story of Abu Ma'aba, I think, where,
in when he was in Mali, he saw
2 people get into a fight and they
spoke Bambarah,
and,
one of them ended up, getting killed. So
the police,
they wanted to know what how who started
the fight.
And he didn't know the language, but he
was able to say what each one of
them said, just from hearing it.
There's many stories of that in our tradition.
So Imam Bukhari, when he went to Baghdad,
for instance,
they mangled up all of the riwayat.
So so you have the methan, which is
the hadith, the actual content of the hadith,
and then you have the senate
or the chain
or the isnad it's also called.
So what they did was they took all
these had each one took 10, each one
of the sheiks took 10, and they would
mangle the hadith and they would put the
wrong chains, they'd mix up the chains, and
then put the wrong chains with the methan.
So
they wanted to test him,
and so when when he came to Baghdad
and he was tested in Basra as well,
in different places. This was something that did.
So so when they tested him,
he listened to the first man do his
and each one he just said I
don't know that hadith. And then the next
one he said
and the next
one, So they started thinking he doesn't know
anything,
because he's not even correcting them, and so
they they actually
begin to wonder
if this man is who people say he
is. So when they all finished,
he he said, are you done? And he
said, yes. He said,
the first one, and then he
actually
gave the correction to he said,
this is the correct chain, and he did
all 10, then the next, and then the
next, until he finished the 100 hadith.
And he corrected all of them. After hearing
them
recited, he knew both the wrong recitation
and then he corrected each one. And at
that point, they surrendered to him as the
the hafil of his time.
So he he had this prodigious memory,
but he was also a faqih. And one
of the things about the sahiyah
is that
he he has he has,
yatasarav,
so he'll actually bring insights
into these things. There's also if you look
at some of the hadith,
like for instance in the chapter on the
prohibition of of killing with fire, he has
the hadith of
of Imam Ali
from Palestine.
So what he's showing in that is that
he knows the hadith,
and and and he doesn't accept,
you know, the hokum of that hadith.
He does this very often in the book.
He also,
according to the tradition, for every single hadith
that he narrates,
he he did Istikhara,
and he, prayed 2 rakats.
And many of them he did in the
Haram.
He was in Mecca and Medina, and he
traveled to many places to get hadith.
So he's just an extraordinary person.
When he went to,
to,
Samarkand,
to,
they they said for for,
they came out
about more than 12 miles to greet him,
like throngs of people. This is how,
one, it's how respected knowledge was.
Like, people really respected knowledge. So they would
come out. And, traditionally,
people would come out to greet,
Wu Food and things like that. It's just
part of the Islamic tradition. The wift is
like a,
it's a good translation for
Delegation. Yeah. Like a delegation or a group
of people that are traveling for some purpose.
So,
one of the things that they said don't
ask him about,
love the Quran.
Is it or not?
Because there was a big fitna at that
time.
And,
so when they got in,
the first day everything went fine, 2nd day
went fine. On the 3rd day, once somebody
asked him,
love the Quran. Like, what do you say
about love the Quran?
And he
said
You know, to utter is from the actions
of human being, and the actions are created.
So then he went, oh, he's saying Quran
is created.
So he created a fitna for him.
And and and then
he said, oh, so you're saying the Quran
is great. He said, no. Quran
And he said
But to test people like this is a
bidah.
Because that's what a lot of people like
to do, they wanna just suss you out
to see to put to put you into
some kind of box.
So they'll ask you, oh, what do you
say about this? What do you say about
that? What do you say about that? And
they're really they're really trying to catch you
out,
and that is a bidah.
So,
so he it took him 16 years to
put this book together.
There's 97 chapters.
It has over 7,000 hadith, but there are
several,
that are mukharar,
often not with the same chain, but they
they they're replicated.
And so
he he basically
has about 4,000 that aren't
and, over 2,000 that are,
directly
from the prophet sallallahu alaihi sallam.
So
then he had a student, Imam Muslim.
Imam Muslim,
does the same thing that Imam al Bukhari
does. He does
a collection of Sahih Hadis. He's only gonna
get the Sahih. But he had a criteria
criterion that differed from
Imam al Bukhari. So in the hadith,
you know there's 5 conditions
for a sahi hadith.
Right?
And and so
the it has to be. The has to
be.
The the so the chain can't have any
breaks in it. Because if it has a
break in it, like a,
if if if a Sahabi relates it and
doesn't mention the prophet,
it might have the hukm of rafa. In
other words, it's considered a hadith because
they if they're saying something that could not
be said
except from revelation.
So for instance, in the hadith
that,
Mansama,
So that is mokuf ano sahabi. So the
sahabi that related that, he couldn't say that
without having
heard something from the prophet to say that
to fast on the day of death. So
the the the day of doubt is the
29th,
the 30th,
day.
The 29th you go out on the 29th,
at the end of the 29th day to
see if there's a new moon. If you
don't see the new moon,
it might have been born,
but you don't know because there could be
Rheym.
So the prophet said,
Right? So complete 30 days of Sha'ban.
If if is it is if it's obscured
for some reason. So that's an example
of a hadith that's mawquf
on the Sahabi. Another one is Mostar al
Quraishi
in in Sahih Muslim in Bab al Fitan,
relates a hadith about the people of of,
the Europeans,
Arrom. Ibn 'Adubar says Arrom refers to the
Europeans,
and he he calls them Ban al Asfar,
the basically the white people.
So he said all the hadiths that relate
to that. He has a section in his
on
the different,
groups. So
and he divides Rome into the old Rome
and the new Rome. So the old Rome
is Yunnan,
and Yunnan was actually the name of, one
of the,
his goes back to say, no, according to
our tradition. So Yunnan is Greece, but he's
actual and then the new Rome is the
the Latin
Romans,
which is when they they found Rome. According
to their traditions found by,
Aeneas,
who's a survivor of
old, you know, of of,
of,
the Trojan war.
So that's new Rome.
So in the hadith it says,
The end of time won't come until the
Europeans are the majority of people.
In the comments and Kadhiman.
In the comments, they said,
it's not the Adad, it's Teshaba.
Because the prophet said, Whoever
resembles a people is one of them.
So in the end of time, the majority
of people will be imitating Europeans
in their dress,
in their food,
in their culture.
Right? It becomes like a monoculture,
and that's the Sahih Hadith.
The hour doesn't come until the Europeans are
the majority of people.
So
when
Ahmed ibn al-'Aus heard Musto read recite that,
he said,
think about what you're saying. He said,
I heard it from the then he says,
if that's the case,
They they have in them
4 qualities. And then he mentions these 4
qualities and then the 5th one. Is that
or not? It could be because
Imam al Senusi says the Romans didn't have
those qualities. The Europeans did not have those
qualities at his time.
So was that mokuf
is he talking about did he hear that
from the prophet that the qualities that they
would have would be those qualities? So there's
an example where there's some khilaf about whether
it has hokum al rafa, whether it's actually
from the prophet, but it is in the
fitan of the end of time. That's where
Imam Muslim put that,
section.
So,
so it's
It doesn't have it's not shaad. So one
reciter
recites a narration that differs from other theqat.
So in that case, it's considered like shad.
It's it has an irregularity.
So that that it might it might be
a a sound hadith, but it's not doesn't
have the
the,
it doesn't have the saha. It doesn't get
the
you can't give it the stamp that it's
sahiyah because of that, or
it has alal.
And these are the defects of the hadith
that are known in the science, and that's
a science that goes into the mustarahatir
hadith and the types of
You have different types of ilal,
in hadith.
So,
and then
So the the the adal relates the hadith.
These are the criteria for the hadith. The
Adal relates the hadith. So what is an
Adal in our tradition?
According to the people of Hadith, the way
they look at it, is they have to
have malaka,
that,
that that they
have
So they have both taqwa, and they also
have
So taqwa is,
that the Ibra Asher says taqwa
is to do,
to do
what we've been commanded to do inwardly and
outwardly
and to avoid what we've been prohibited inwardly
and outwardly.
So that's a person of taqwa,
the highest degree of taqwa. There's 5 degrees
according to the ulama. Ibn Juzay
records those 5 degrees,
the least of which is somebody fears the
kaba'ir,
the highest of which they even fear,
you know, anything other than being in the
divine presence.
So the the adal is somebody who's just,
and then they they have
which means
that they
they have the character,
the ethical character
of decent people.
They'll they'll, you know,
They don't harm people.
They have.
They don't do anything that would be inappropriate,
break the decorum of a culture.
So for instance,
if if the if in in, in Andalusia,
it was not
the urf of the Andalusians to wear head
coverings. So a man who did not wear
a head covering did not affect his shahada.
Right?
His testimony of being upright and just.
But in
in in other places in the east, it
did. So if you didn't wear if you
were a male and you went out without
your head covered, that would actually affect
your status because you were doing so, or
if you were known to eat,
in public places.
Many many things could do this. So there's
an element to this that is
a bit relative because it relates to,
al orf al ada,
relations,
you know, with,
between the sexes.
Cultures have different orf with this.
So in some cultures,
it's very strict segregation. In others, it's not.
So in a culture where it was very
strict segregation, if someone was known to mix,
then
they they they they would lose that status.
So this is there's there's an element to
this that has to do with our oaf,
but generally that that's the and then is
somebody who's very precise.
So they're very precise. So they don't like
those of us who don't have these prodigious
memories,
we might,
relate a hadith, but we might miss a
word or we use another word that which
is permitted according to the ummah to relate
with meaning. But you're not dawbit, and so
you're not a sahiyah transmitter. You have to
have dawbt.
You have to be
trustworthy in your dawt, in that you got
the hadith right, and then in also your
nakal.
Now
after the early period,
because these books were written down, if you
if the teacher had a solid collection
and they they could transmit the hadith from
Imam Malik, for instance, his his son Yahia
did not take hadith from him, but his
daughter Fatima did. And he and he used
to have his daughter,
would behind a curtain, would actually make corrections
for the reciters when they were reading the
Muwata
with him.
So she would actually correct, because Imam Malik
would be listening, but it was Fatima that
would make the corrections.
So,
and then the Ejazza tradition comes out of
this, where they they basically give,
the Ejazza.
And, initially,
Ijazah was very
rigorous.
Later, when the books became written down because
by the,
Imam al Bukhari dies in 256.
So by that time,
most of the hadith had had been written
down, but they continue on until the 11th
century. So you have later in the in
the 5th century,
you have people like,
Imam al Beyhaki,
who and Abu Naim,
who are doing major collections. Al Beyhaki's collection
is a major collection.
So by that time,
they're they've really exhausted the hadith that you
could not,
you couldn't
really find hadith after that period. And then
there's amazing collections of the hadith
where like Mishkat al Mosabia
is very important by Tabrizi.
That collection was the first collection that the
Indian students always studied in the in the,
Indian tradition. They would study that one first,
and then they would do the collection of
the 6. So these 6 collections
that come and become canonical, and really 4
are the most important ones in terms of
the fiqh.
You have Imam al Bukhari
is the is the first,
and then Imam Muslim. The difference between the
2, they have really rigorous criteria, but there
was one criteria
that al Bukhari,
superseded
Imam Muslim with, even though he was Muslim
was his student,
and that is that
Imam al Bukhari had to absolutely be certain
that the scholar
in the chain, that he was in the
city,
or the place and took from the person.
He had to ascertain that there was a
loquia, that they actually met,
and then
that he relate relates from him.
If it didn't have that criteria, he didn't
accept it.
Imam Muslim,
it was enough for him that he was
a and
that he knew they were in the same
area at the same time.
He didn't have to absolutely
ascertain
the,
the the the the meeting of the 2.
And that's why his is slightly less, but
not that much, and and there's a lot
of crossover
in the 2. I mean, they they both,
im im Imam, Sahih Muslim, has more in
his collection. Even though he has only,
54
chapters, he has less,
more hadith than Imam al Bukhari.
So then you have Imam at Tirmidhi
is is the next,
who's who's extremely important, and this is his
his,
his jammer.
This is a really important collection because
this is where they begin to
really want to get the hadith that are
directly related to,
aham, especially,
and and things that the fuqaha are gonna
need. They say the muhaddithun are sayadila,
and and the fuqaha are the.
So so the
the are like the
the the pharmacist. They prepare the
the drugs,
right, the medicine,
but it's the it's the doctor who,
diagnoses
and then,
prescribes.
So they see
the the muhaddithun aren't necessarily
fukaha,
and this is something that is really important
distinction in our tradition.
There's a lot of mistakes that are made
because we don't differentiate between a and
a and
a
like a,
a muhadith,
aqari.
In al Azhar they actually have different colors
on their turbans to determine who the Quran
are.
In other words, they just memorize Quran. They're
not really ulema.
So so
a lot of confusion is created from this.
And then the word
is a word that traditionally was not given
easily to call somebody.
Was even more rare
because,
somebody who's
an really genuinely will know
most of the sciences of Islam.
And and it's something that
a really brilliant person with a very prodigious
memory could could do. Our tradition can be
mastered.
I mean, they can't know everything, but it
can be mastered, and there are masters.
They'll tend to be have some area of
expertise,
like Usul al Fekh or Tafsir.
But if you look at somebody like Khortobi,
Khortobi is he he knows Hadith. He knows
Tafsir, obviously. He he's a faqih.
You know? He knew the qira'at.
I mean, all of these. He knew sira.
He knew tariq,
all these sciences. So the the
the great
of our tradition are polymaths,
and that's really important to remember.
The duas are more you know, they're people
that they might have some level of knowledge,
but but they're more people that preach the
religion to and
they're storytellers, the qasim. There's famous story of
Imam Malik
radiya'i ibnu yahi laithi on his way to
Medina to study with Malik, was in a
caravan.
And there was a very pious man in
the caravan who used to get up after
the prayers, and he would do a waw.
He would do exhortation.
And people would cry, like he had a
real effect on people.
And, but when they got to Medina, they
went into the mission when the prayer ended,
he got up to do that and and
and the little kids started throwing things at
him.
And then they took him out of the
masjid.
And Yahibri Yahir Laithi asked, like, what what
happened?
And he said, Imam Malik doesn't allow, the,
like a, a storyteller, he doesn't allow them
in the masjid of the prophet.
There's no storytellers,
because it was a place of
hadith. It wasn't a place of,
you know, the wild is on Friday, but
it's not you don't get up and do
those. So that that that was the early
period. They didn't they didn't really look too,
too kindly at these type people that were
more shabby people.
They were very serious about their knowledge.
So
no. Let me let me backtrack.
Then when he went to Malik's
majlis,
he was there studying,
and somebody came in with news that there
was an elephant in the caravan had come
into the city. So everybody ran out to
see the elephant.
And Imam Malik looked at Yahuw'yahi
Elaithi,
and he said, don't you wanna see the
elephant? He said, I didn't come from Spain
to to see elephants.
I
came. Yeah. I came here to learn. And
So he his recension
and he wasn't the most learned. I mean,
Shaybani is more learned,
than Yahiyy ibn Yahiyyaylaithi,
but his recension has the tafik.
So it's the one that got this tofirq.
So so the,
the you have to have the,
and and and these were the criteria
for the, the the soundness of the hadith.
And Imam al Bukhari,
even though he has about a 160
of the,
trees, they've all been shown to be,
that they they're they're all connected by chains.
So everything in there is considered.
Somebody is one of these horrible people that
love to
follow everything I do and then try to
find mistakes and and then put it up
on they do these little clips. They put
this thing where I said that
the al Bukhari wasn't,
the the, you know, it wasn't everything in
it wasn't sahi. That's not true. I never
said that. What I said is ahad, hadith
are probable hadith,
which is why they're not used according to
the majority of our ulama in aqidah.
Right? There are many ahad hadith
in in the sahi collection. It doesn't mean
they're not sahi, they are sahiyah.
But there's always a possibility in the ahad
hadith
that there could be error because they're human
beings. The the hadith tradition does not have
the haval
of the Quran.
And
every Muslim
in our tradition has recognized that.
Which is why there are fabricated hadiths, there
are weak hadiths,
there are Hassan hadiths, and then there are
Sahih hadiths, And then there's,
really
strong Sahih hadiths like mutavqaalay,
and then there's mutawater hadith which have the
same maqam as the ayah of Quran. If
it's mutawatir, which is a small number of
hadith
that are what we would call historically factual.
A mutawatir
hadith is like a historical fact. There's just
too many people related that it could have
been made up.
And and and they've been collected. Imam Suyuti
has a collection of that.
There there there are there are few Imam
Al Qattani did a collection of the mutawatir
Hadith. So so but there are not that
many that are mutawatir.
So that's just important to note. It's absolutely
Sahih collection. There's no doubt about that. We
we shouldn't have any doubt,
about the hadith
that's in Sahir Bukhari. But
in terms of aqida,
that then
there's a higher standard
Because it's about God,
and so there's not gonna be any room
for mistakes,
when when it comes to,
and that's why our aqidah
is first and foremost, you know, Quran
is the is is is the foundation of
the aqidah in our tradition.
The rational
creed, which you study here,
is
the whole purpose of a rational creed, which
are the ilahiyat and the nabuwat, not the
sam'yat, because the sam'yat are not part of
the rational creed.
It's the ilahiyat and and the nabuwat.
These are based on
the human intellect.
In other words,
what are the attributes absolutely necessary for
god?
What what what will the what will reason
determine to be absolutely necessary
for
the ultimate being, the ultimate
reality?
And that's where they,
you get these 20
attributes.
That's where they come from. Even though they're
substantiated by the Quran,
they're actually rational arguments.
And the idea behind that
is
you don't fall into a circular reasoning. That
was that was the purpose of that, is
to get people out of a circle. Why
do you believe in God? Because
Quran says so.
Well, how do you know that's because God,
you know, God revealed the Quran. You get
into a circular reasoning. So that's why this
idea of
like
to know God and His Messenger
with,
like to actually think about it, to get
out of taqleed.
So that that was something,
you know, that our ulama
said that we we need to have absolutely
sound
hadith without any probable error in them.
Other than that,
the,
the second thing that I would point out
about Imam Abu Ghari is the Sahih tradition
is in some ways a reaction
to
Imam,
Al Shafi'i,
Because Imam Shafi'i
departed from his
teacher's methodology.
So the the methodology of Imam Malik
was
that he would actually prefer
he would take
the amal of the people of Medina over
solitary
hadith.
This is called Amal Ahl Medina.
His argument was if he found and he
had 600,
teachers from the Tabi'in
in in in in in in his lifetime.
The argument was if he found dozens of
the tebb'in
doing the same practice,
then he would he would
for him they saw it from the Sahaba
in Medina because there's 10,000 people buried
there. So he he sought from the Sahaba.
So he's saying,
I'm I'm going to take the fact that
the righteous people are fasting
on Friday,
and there's a solitary hadith where,
he
said, I don't feel comfortable going to that
solitary hadith
and and and rejecting something that all of
the people here
saw the prophet doing. Maybe the hadith was
abrogated.
Maybe the hadith was,
Khasiza, it was for a specific person.
He
he preferred the amal and that's why it's
mutawatr
for him.
Imam Shafi'i didn't agree with that
when he went to Iraq and then to
Egypt.
So he actually and famously said, Itas sahal
hadith wawumadhabi.
You know, but that
that shouldn't be taken blanket the way a
lot of modern people take that.
It shouldn't be taken like that. So Imam
Shafi'i
he wanted to find the soundest
opinion for soundest hadith
to base
that judgment on. Imam Malik would take a
Sahih hadith, but he would prefer like, the
the Adan in Medina is different from the
Adan in Mecca, and he was asked about
it. And he said, I don't know what
they do in Mecca, but here's what they
do here. And that's why the Adhan of
of the Madakis is different from the Adhan
that's done in other parts of the Muslim
world.
Many other examples of that with Imam Malik.
So in response to that,
the idea was, let's let's find the soundest
hadith, collect them all, because there were,
traditions where Imam Malik, for instance, ibn Waha'bin,
who was one of Malik's students,
once that somebody asked Imam about,
you know,
going between the toes
in the,
in the wudu.
And he made a remark, and then ibn
Uwebin said that he has a hadith that
he got from Medina from, Egypt that he
recited in the and Malik said I didn't
know that hadith.
And so that's one of the arguments
of the Ahlululhadith,
is that the Imams didn't know all the
Hadith of Akam.
But if you look and it's this is
really important to remember because this is one
of the big, confusions about our
modern Muslims.
The Madhabs
are not
the
isolated opinions of the imams.
The Hanafi madhab is not the opinion of
Abu Hanifa always, but it's the methodology of
Abu Hanifa.
The madhab of Imam Malik is not the
opinion necessarily of Malik.
Malik's opinion, for instance, was you didn't raise
your hands,
in du'a. He didn't raise his hands in
du'a. That's his opinion.
Malik's opinion was,
that Quran
does does not benefit the dead, so
he doesn't recite fatiha
in the janaza.
Salat al janaza.
So
so there are many examples of this in,
So so,
that's a big problem is people don't know
that the Imams, it's a school with a
methodology.
All of
the Hadith
of Akham are known by all 4 madhebs.
They know all the hadith. It's it's a
matter of
what's the methodology
to determine that. So Abu Hanif
has his methodology.
So he won't take a hadith related to
fiqh, for instance,
of Abu Hanif of, Abu Hurairah if it
differs
from his methodology.
Why? Because
he's not amongst the fuqaha of the of
the Sahaba.
So these are the methodologies that if we
don't learn the methodology of our,
medhab, we won't understand why they differ from
the other medhabs, and you won't appreciate
the Ikhtaraf.
So it's one of the great blessings
of the,
the ummah
is the Ikhtaraf.
And and and we
getting back to what I said about not
having the majama.
In the history of Islam,
we were we are the only world religion
that
has a normative tradition
with such difference of opinion.
No no other religion has that, a world
religion. Judaism
is arguably a religion for 1 ethnic group.
But in terms of the world religions,
we're the only one that our normative tradition
is
incorporates difference of opinion.
The Christians had to split because they couldn't
they could not absorb difference of opinion
in 1 in one normative tradition. So you
have Catholics and Protestants, and then the Protestants,
because they their methodology,
they opened up
a myriad of sectarianism.
So this book,
which, inshallah, I wanted to,
to go over. I I read this book
with, Sheikh Muhammad Ali Aqobi
in its entirety, and it's it's one of
my favorite books. He also wrote a beautiful
commentary on this, Ibn Abi Jamra, who was
an Andalusian originally, but he ends up in
Egypt.
He's from the famous tribe of Al Azd,
which is one of the great Yemeni tribes.
His student is Ibn al Hajj al Abdari,
who was a great scholar from originally from
Fes, who ends up in Egypt.
And ibn Abi Jamra, one of the most
beautiful stories about him
was
ibn ibn al Hajj came to him and
said he wanted to study with him, and
he
he said I I don't have anything to
teach you. He said no no no, I
I want to study with you. And he
kept coming back, and finally, ibn Abi Jamra
said to him,
I will,
I'll sit with you and we and under
one condition, we studied together,
and Allah is our teacher.
That was the condition that he stipulated.
He's a very humble man.
He, he wrote this book. It has a
tofic that's amazing.
He he did it because he wanted people
to memorize
at least something from al Bukhari.
He and then he did a amazing commentary
called Bajid al Nufus.
In in our tradition, we have what are
called blurbs where somebody writes something like, oh,
you should,
read this book because it's amazing.
He has 70
at the end of his book, he has
70 visions of the prophet, sallallahu alaihi, sallam,
where people saw the prophet, sallallahu alaihi sallam,
and told
and and they and and the prophet, sallallahu
alaihi sallam, told them,
if you want to understand
my sunnah,
then read Ibn Abi Jamra's,
commentary on al Bukhari.
70 visions from all different.
So he wrote this, book.
He he's he's an amazing,
scholar.
And
and he begins it.
And Tumr
Fakir Allah tells us that we're all
so,
So
beginning with the praise of Allah, Subhanahu Wa
Ta'ala, prayers upon our master Muhammad salallahu alayhi
wasalam,
the choicest of His creation
and upon His sahaba, the sadaat al muhtarin,
those chosen
sada for His companionship.
When
the hadith study and memorization of the hadith
is one of the quickest means to Allah
based upon many,
a'atar in that. For minhaqaulu
sallallahu alaihi wa sallam,
Whoever,
delivers to my ummah one hadith,
that by it a sunnah is established
or an innovation
is refuted,
for him will be the paradise.
Womenhaqoru
salallahu alayhi wa sallam, manahawhida aalumati hadith and
wahidan kanalahuajiro
ahadan was sab'ina nabiyim siddiqah.
I mean, these again, these are faba'ilalamal.
So,
There are many a'thar. The ulama say that
for weak
you know, hadith have weak
that they're they're good for the.
We don't use them for. We don't use
them for,
akham.
Ahmeduhambel
used the Hassan hadith,
he preferred, which at his time was called
the Da'if Hadith.
So when people say,
Hassan yu fadar al Imam Ahmad yu fadar
al Da'if alarqiyaz,
it's not totally accurate.
In any case,
fadarilamah,
there are many hadiths that are beautiful
and and and, and useful, and they're not
thrown out for that reason. The modern kind
of
reaction against weak hadith
is,
is not something that
was part of the ummah traditionally.
The the fuqaha were very rigorous about aham,
but in things like,
these type of hadith, they they were
much easier with them.
So he says I've seen the himmem have
weakened. So he's already saying this, ibn Abi
Jamra,
right, he dies 699,
so he's already saying
people's,
their hymn is weak. In fact, when he
said
he he he related a hadith about all
the signs of the end of time, and
he said we all we see all these
signs now now in our time. So he's
699
in Egypt, and he's already seeing the signs
of the end of time.
So and that's why Imam, Al Haqqani says
Because the himmem are weak,
abridgments
are necessary these days. Hence, he took
the, Al Bukhari and abridged it to a
much shorter version here.
So he said,
so
There's a lot of books now and they
have all these chains.
So I considered to take the soundest book
and then
bridge it,
based on the need of the hadith,
and to shorten their chains,
except for the Rawi, because he said that's
Falabudhaminho.
And traditionally, I mean, may Allah forgive us,
but traditionally,
you know, hadith should be
related with at least the raawi. You know,
that was that was, the tradition.
It's said that when the fitna broke out,
he actually made a dua,
and he asked Allah to take him,
faqbani I raka. And and the only time
I've ever seen in any
of our tradition where the prophet
made dua for death was in time of
fitna.
Right?
So take me to yourself. In other words,
if civil war is about to break out,
let me die before before I see it.
So he saw the fitna and he made
a dua. Within 1 month, he was dead.
And
he relates in the sahiyah
None of you should desire death.
Right?
But the,
because of some harm that afflicted him.
The
the the commentators
say
imamashinawi
says that it's because
the darar
that you should never ask to
to go back to Allah is worldly.
But if it's otherworldly,
right, then that's actually permissible. That's what that's
what he said. That's how they kinda get
him out of that,
contradiction.
And
one of the judges who I knew who
had both knowledge and also had traveled,
right, so it wasn't provincial.
That he said that he heard from this
man who had ma'rifah and also traveled
that and he was well known for his
virtue, that Al Bukhari is a book that
if you re read it during times of
tribulation that's why,
sheikh Mohammed, he revived that tradition in with
sheikh Mohammed Ali Akobi,
of doing the khatam of Al Bukharik, because
there's a great benefit in doing it for
removal
of trials and things.
And he says if if it's on a
boat, it's not going to,
it's not gonna drown. The the the ship
won't go down.
And he said I wanted because of the
barakah that's in hadith
and because of what's the heart of oxidation,
of this rust that gets in the heart.
That maybe by the bounty of Allah, it
will remove the rust on the heart. And
it will remove these difficulties
of these,
impulses and desires,
that are distancing us from Allah.
And perhaps
that it will save us from drowning
in the seas of innovations and sinfulness.
So he he begins it with the hadith
of wahi beginning, how wahi began. And he
ends it with the hadith about the people
getting into paradise.
And that's why he called it, Jum'uni Hayafibat
Alakhidi Walhaya.
By
collecting this ultimate collection
in the goodness of the beginning
and also the goodness of the end. So
the goodness of the beginning is revelation coming
back to humanity through the prophet, and the
goodness of the end is the end of
our lives. And,
I I today, doctor Janner, I thought said
something really important that
I I've got me thinking.
He talked about
that when we collectivize
calamities,
like when we look at
we we hear about people, 10,000 people died
or now 30,000 people,
He said that we forget
that there's no collective death.
Like when you talk about 3,000 people died
on 9/11
or a 1000000 people died in Afghanistan,
Those numbers
are
they don't have real meaning
because the reality of it is each one
of those was an individual death.
It was a human being confronting their mortality
and experiencing it at that moment,
and that was uniquely theirs.
And it was decreed for them,
and there was no way they could escape
it.
And so
this great gift that we've been given,
which is guidance from the prophet is
just important to remember
that everybody
is living an individual life
in a collective
experience. We're all here together, but we're all
experiencing the world through our own unique lens,
which is why one of the beautiful statements
in that book, in that poem about
wisdom,
you
know, you know, of knowing what none has
known before, each one of you has a
unique journey to Allah, and you will know
in a way that no other human being
in human history has ever known because it's
your unique knowledge, it's your unique awareness, it's
your unique experience.
And so it's it's a great blessing that
that we have connection with a man who
died in
in 6/99,
and he was he was concerned
about the weakness of the people of that
time and and all these people that were
lost in sinfulness and in innovation and these
things. And then he he he wanted to
write a book, that was his nia, and
this is one of the great sadechin.
So his niya was that it would revive
people
and help them.
So I named it in accordance with the
reason, the intention why it was put down.
So that's one of the blessings of these
books is that they make these duas.
And he he was Mujabad
dua. These are people whose whose prayers were
answered, so he said that, you know, my
hope is that
Allah will complete it for me and for
anyone who reads it
or hears it, that the beginning of khair
and the end of khair will be theirs.
The beginning of khair
is the revelation and the end is entering
Jannah.
You know that it it removes
remover of things.
And for the diseases of our religion, a
healing.
So that's the introduction.
Any questions?
Anybody?
Yes.
Study hadith,
from, like, from from the beginning until the
end? You know, the the Mauritanians, for instance,
in Mauritania,
they
hadith comes very late.
So, I mean, obviously, they there's a lot
of hadith in the books. There's hadith in
the books of grammar. There's hadith in the
books of balara. There's hadith in the in
the books of,
you know, that they read in firq and
in different subjects.
But when they actually do study the hadith
and, traditionally, in Mauritania, they tended to go
outside of Mauritania to read the hadith. So
they would go to Morocco,
and they and they would read.
Today,
Sheikh,
Abdullah O'Dhamidna
memorized al Bukhari in my house,
The whole thing.
When he when when he was living with
me.
Alhamdulillah.
It's an amazing hymnal.
So and because they have
the ulama of Moritani have very strong Arabic
because one of the biggest problems with the
Hadith tradition
is the,
the a lot of the,
a lot of mistakes in the books
a lot. It's not like Quran. In fact,
there's a miracle of the Quran
because in Surah Al Hajjar, Allah
That we revealed his book and we will
guard it.
It's amazing. You won't find Qurans in the
Muslim world that have mistakes in them.
One of the miracles of the Quran. Like,
you'd go from
Indonesia
to the United States, you find a Arabic
Quran,
and it doesn't have mistakes in it. Whereas
the hadith, it doesn't have that protection.
So there there there and then the hadith
are difficult because there are different,
riwaya.
So
sometimes,
like in the first hadith in in it
says,
I mean, all all
of those all are,
related.
So sometimes you have to
navigate just the different,
riwayat
in the same
in the same hadith.
So
so that's how they traditionally they they now
they've begun to,
do to study the Quran because there's been
a revival. I mean, the hadith because there's
been a revival. In Morocco also, there was
much more focus on Quran and on fiqh.
So so when you look at the West
West African tradition, the Maliki tradition in particular,
Imam Malik separated hadith and fiqh.
So his fiqh class was not his hadith
class.
His hadith class was completely separate. Moreover he
didn't mention hadith in his fiqh class.
So he did there was no, you know,
like they say what's your daleel?
He couldn't say that in Imam Malik's class,
what's your delil. He was the delil.
So so so
that's part of the the,
you know,
you know, the the idea of understanding of
the religion.
So the hadith traditionally was it was really
an area of the ulema
more than it was the common people.
Imam An Nawawi
wrote the 40 hadith and and the riyad
al salihin for more just for people like
in masjids,
you know, people read these hadith
and they're wild and they're they're agreed upon
hadith. There's not. Although in the hadith, there
is a problem in the hadith, umurtun oqatiran
ness,
because people read that and the
you know, ibn Abi Jamr has a brilliant
explanation because it's in this collection also.
But he he said that hadith is be
it's it's the it's from the Hasais of
the prophet, sallallahu alaihi wasallam. He's the only
one that was allowed to do that. And
that's why he said, Umerto. He didn't say
Umertum.
He said Umertum.
Like, that's unique to him. And it was
only for the, the Arabian Peninsula, and there's
an argument it was only for the Hejaz,
because the Hejaz has a you know, it's
a sacred space.
So,
that that's that's,
important to note. So but in in in
in Morocco, they they study. I mean, they
have great, Muaddithun.
Abdullah Taredi revived that with I mean, his
teachers, the Gomari brothers,
who were all Muaddithun
and and very accomplished Muaddithun. So and they
have the still chain and senate. But they
tend to read that al Bukhari, they read
the Muwata, and they read Sahih Muslim. They
don't have the tradition that the Indians have
of doing the sitta.
So in India,
you know, and and probably the the the
Indians are the last
community that really,
they've held to that tradition of the ulama
have to go through the collection,
all sick all 6.
And they use the they in the Indian
tradition, traditionally, they began with,
the
which is late, but is a brilliant collection,
because it gives you a really good
I mean, one of my favorite books is
the Hadith and Muhta,
Mu'takaba,
which is by Muhammad Elias,
for the 6 points. It's a brilliant book.
It's one of the best collections
for just,
you know, average Muslims to be educated about
the the prophet.
And then they would do, Tiramidi first,
and then they would do Abu Dawood because
they related to fiqh more, and then al
Bukhari,
and then Muslim,
and then
they would end with, ibn Maja and Nasai
and then ibn Maja. So those were the
6. And Nasai has 2 he has his
longer version which had a lot of unreliable
hadith, but his,
mushtaba is,
it's actually after probably at Bukharian Muslim,
You know? It's his he has a very
rigorous,
criterion.
Any other
So, for Hajid bin Ascalani, who's a big
scholar too on Hadid,
I came across this book of Bulugal Al
Maram. Bulugal Al Maram. Yeah. Like, very
beautiful how he put together. I get I
guess that was for, like,
for judges or something, but I saw a
lot of different Hadid that I wouldn't see
in other,
books. I don't know if you could speak
a little more about that, but, also,
the my other part question is 2 parts.
When I read, like, certain books such as,
like,
certain scholars, they would claim that they're Maliki
or Ashari, but then at some point, they
reach a Muztahhid
level.
And can like, what what level, this person
have to go through that, and how do
they arrive to that? Yeah. So so about
the Budok and Muram,
there's 2 2,
books that are
very popular in that genre, which is what
are called a Hadith Al Hakam.
So these are Hadith Al
Hakam, then Maqdasi.
That and Bulugul Muram
are both used.
They're very similar, but they have
the majority of hadiths that are used. Because
when you when you look at the the,
the
the Ayat rakam and the hadith that relate
to Fiqh rulings,
they're not that many.
Because
many many,
rulings I mean, I once asked him when
I was surprised, probably like 20 years old,
and I asked one of the I had
read that Imam al
Like he he I mean it might be
an exaggeration, I don't know, but I read
a biography of, Imam al Ozai when I
when I was very young, when I was
in the emirate studying, and Hisham al Burhani
had done his,
PhD on
and he was one of my teachers. So
I read this,
biography. One of the things I remember from
it, which I really liked, was he, he
was on his way to, cause he was
from Syria, but he was on his way
to Beirut,
and, he came to a fork in the
road, and there was
a cemetery,
and there was an old woman sitting
on the side of the road and he
didn't know which one went to Beirut
and he said Ayuhumalalmatmora,
meaning the city. Ma'amora means the place where
people are living.
And she said,
and she pointed to the graveyard.
If you want the graveyard, you can go
there.
And he took it as an isharah that
they needed uhya,
like to that he went to revive the
city,
and he did. And they say that, 10s
of 1,000 of people came Muslim the day
he died, a lot of Christians and everything.
There were so many people out. In any
case,
that was a little detour.
So so though the the the books of
Akham, the one, Ibn Hajjar's book, and the
one
of Imam al Muqaddesi.
Those were very common,
and and they have generally commentaries
by different medhebs. So so we we have,
like, one of the monarchy scholars did a
commentary on.
So he'll show you, oh, we don't agree
with this for this reason.
So that's one of the things.
So it's important to
to to not use these books to derive
your rulings from because that's the level of
a mushtayid. So now you asked about the
mushtayid.
So
there's different levels
of ishtihad.
There's
istihad and mas'allah.
So you have an istihad of a mas'allah.
Sheikh Mohammed Bufaris,
There's different scholars here that could do that,
which is where you study one issue really
well,
and you really know it from a lot
of different perspectives, and you come up with
your like the,
you know,
Yusuf Ismail,
who will be the 1st to admit, you
know, he's not a mushtahed,
but
he's doing istihad in the prayer times,
right, because
so so in in masala,
even a doctor can do that. There's istihad
in
for instance, you know, those type things.
That just means you're exhausting your efforts to
try to understand a situation.
Most of us are what are called mokalidoun.
Taqleed
is
that you follow
somebody, but you don't know their daleel,
but you know that they're trustworthy.
So if I follow Malik,
I'm trusting that Malik was a rightly guided
imam because all the ummah says he was
rightly guided, and so I trust him. So
when Malik says,
you know,
in the modona they asked about holding the
hands at the side
or doing kabbal, he said, la'grafu
for farida. I don't know it in the
farida.
So he saw it as a, you know
so most of the Madakis, the mashhur of
the medhab
is sadru yadin, like ibn Asher says, that
you leave the hands at the side.
The
which is a later,
term.
A
is somebody who
who follows the the the imam, but he
knows the daleel.
Right?
But they're not like a mushahid, they just
know like if you ask them why do
you hold your hands at your side? Those
say oh because it's the Amal of Ahl
al Madina.
There's no Sahih Hadith for kabbal. All of
them have the ilal as been shown by
the
the the the fuqa of the malakhi, something
like that. Like he'll he'll know how to
defend his position of not just being a
blind follower.
And then you have mushahidjesfatwa.
Right? So somebody who has enough knowledge and
they can do an istihad,
like somebody comes and asks them
for something. If they know the moshor of
the medheb, they can just give the opinion.
They're not a mushahid. They're just, a mufti.
So they just give the opinion. But if
they've studied enough to where they can if
a new issue comes up, they can actually
examine the issue. Now Sheikh Abdul Bembeyah
has a haram,
a triangle.
He calls it fatwaalif,
fatwa ba, and fatwa jim.
Fatwaalif,
he says, are those things that people that
are educated
in their med hub, in their school, they
know the methodology of their teacher, that they
can if they get a new issue comes
up, if it's in the areas, or they
can give fatwa,
then that and then ba is it means
more like somebody who has to have a
deeper knowledge.
And then gene
can't be done by individuals. It can only
be done by government bodies, like declaring war.
You can't you can't have an individual declare
war like I do. I declare war on
California.
This is a go
it create anarchy.
So and then you have
mushahid,
madhab, which is somebody who's in,
the madhab, and he chooses, like, Qadhi Abu
Bakr bin al Arbi, he'll choose the preferred
opinion
for him as a mustahid.
So he'll look, and even though the the
the the Medheb might say that that that
fatwa is is,
marjuah, you know, like it's not the rajah,
it's not the predominant one, it's it's not
mashhur.
He'll say the daleel's stronger with that. So
he'll say I'm gonna do qabab
because I think
So I'm gonna take that hadith cause I
think that's the rajah position.
So that's mushtahedmurrajah.
And then you have mushtahedmuqayyad,
And that's somebody who actually that's like Ibn
Al Qasem.
So those people are
they've reached a level
where they're a
but with they're still using the usul of
their the madhab of their imam.
And then finally you have mushahid mopak. And
that person is somebody who comes up with
his own,
usul.
So those are those are, like Abu Hanifa,
Laithib bin Saad,
Imam al Agha,
Imam Ja'far as Sadiq,
Imam,
Ahmed Almirhambal,
So.
He tends to his opinions seem to coincide
with the,
so there's a strong case that he was
Shafi'i.
Although I once asked one of the Mauritanians
how why all the great Muaddithun were Shafi'i.
And he said, la la la. And
to Basar, and he looked a little deeper.
He said, look at all Imam Noe. Who's
he quoting? He's quoting all Malakis like, and.
These are just
nukettes.
Yeah. Is that clear?
Yeah.
Taqlid is not a it's a blame worthy
state, But if it's your state, don't think
don't get above your
not your pay grade, but your prey grade.
Yeah.
You know, because people we can't the hadith
are too there's hadith that are that are.
They their their hadith literally contradict each
other. And they're both sahiyah.
And so the ulama have all these ways
of
trying to get,
tofiq between them. Is it Nasik? Is it
Mansur? Is there a way to interpret it
in in which, you know, they can be
understood like that. So
people go astray. Even though what had been
said
I learned so many hadith And he's one
of the top men of Arbukhari, ibn Wahibin,
from from Egypt. He said I learned so
many hadith I became confused,
and had it not been for Laith and
Malik I would have perished.
And he said I went to Madik
You know leave that one, that's not there's
no 'amalah on that hadith.
And and so He actually helped him,
understand
the the the Hadith.
Yeah.
I mean, partly, I think one of the
secrets
of
is to force people to think because the
thing about Islam, it's it's a thinking person's
religion. It's not a religion for dummies.
I mean you can be a dummy and
be a Muslim. It's, you know, but but
the religion itself, the the deen, it's it's
not a really it's a religion the Quran
was revealed in a way,
it's not a linear book. It's a book
that needs deep taamal. The deeper you do
the taamal, the more cohesion you see in
it.
But if you go to it just
as a
book, a lot of people read it and
they're like, what?
It's like changing,
tenses, it's changing first person, second person, third
person, ill tifat in balaga. You know? Like,
they really have a difficult time. But the
deeper you go into the Quran, the more
cohesion there is. And it's been brought out
by people like Imam Al Bihkha'i
and some of the great commentators,
Saheb Adwa Al Bayan, Quran birk Quran. I
mean, a lot of the Quranic tafsirs are
purely linear, but people like Ibn Zubair,
Arghuranati,
Imam Rebb'i, one of the great Lebanese
scholars.
You know, they show that there's a deep
tanasub
in the Quran
that can only be penetrated through deep study.
And the hadith are like that. They force
people to think.
Yeah.
Any
other?
Sheikh, would you recommend that we read Hadith's
Anurun, or, like, would you advise against it?
I would advise against it unless you have
a level of Arabic grammar,
that's good.
I I would advise against it.
I think
but you still need commentary, and it's best
to read hadith with a teacher,
initially.
It really is.
The I think the Quran for Ibadah, the
Quran.
But,
yeah, I think,
a lot of trouble has been caused because
people
went directly
to the,
the Hadith. It's created a lot of confusion
in the modern world,
Muslims. And and because all the books are
accessible, traditionally, you know, they called it wijada
in in the,
in in our hadith tradition.
Was people that found
books and read them without being in a
chain, without studying.
So,
it's traditionally I mean, they didn't permit it,
the
the
the the unamah.
But,
you know, over time
because the if if if like
sheikh Mohammed Aqawi,
may Allah preserve him,
he revived the,
the amazing
Istanbul,
publication of Erbohari, which is the the best
one of all the printed editions. So he
actually reprinted
that recently
and wrote an amazing, introduction to that.
If you have a really good
sound,
the deal band have good,
they're they're they're not well published, but they're
actually well,
edited.
Darul Minhaj, like, this this,
edition of
the Muqtasir of Sahir Bukhari
is is well edited,
but you still, every once in a while,
find mistakes.
So,
you know, and if, so if you don't
know,
and then also Imam Mahdavi famously, you know,
the the prophet
said, you know,
You know?
Whoever,
you know, lies about what I said intentionally,
he should take his seat in hell. And
that's a hadith,
so so it's multiply transmitted. It's absolutely
sound factual hadith. It's as valid as any
verse in the Quran.
That should give people pause, you know, just
because it's very serious and,
you know,
he actually said that he would fear that
somebody who
who did not know grammar and quoted hadith
with lahin, and may Allah forgive us because
I I know I've done that in the
past. So,
but he said that he would he would
be afraid that they would fall into that
category of people telling a lie, because the
prophet never,
had had a solecism.
He never ever used bad grammar.
His his grammar was perfect.
So so one should know nahu and saraf.
Especially, I mean, sarf is the problem with
a lot of hadith. Nahu is relatively easy
as you guys are learning, just in terms
of eharab. It's not that difficult.
But Sarf is a problem, you know, and
also the
just the different
would you guys agree?
Yeah.
Because there's just,
there's a lot of different is it hazana,
you hazano? Is it hazina, you hazano? Is
it
I mean, they're all possibilities.
So if you just see
Nun,
which one is it?
And, I mean, fortunately, a lot of these
are well,
commented on, so there are great commentaries, and
and very often, they will give us they'll
tell, you know, this is,
like,
So they'll tell you what it is. If
it's like,
you
know,
So they'll say in the
commentary,
because everybody knows,
but not everybody might know Raja
I'll do
when we do the next session, the
So it'll be
as opposed to
because the the differ
on the.
Is it hakikatan
or Ildafatin?
So if if it really is the first
one you heard,
from the person,
Yeah.
Yeah.