Ahadith al-Rasul
Hadith of the Messenger and their Transmission
کتاب العلم
Gentlemen! Look, what is proved by the statement of the mentioned Imam? What a philosophical issue is being solved, that whatever thing is not derived and deduced from the Quran, nor its proof is found from Hadith, knowing it is not necessary, so debating it is useless. All these quarrels are arising because they speak from their own hearts. They scare people, they quarrel and in their false assumption, they declare someone a mushrik and someone a kafir. May Allah save us from this evil! Ameen.
بَابٌ فِيْ اَحَادِيْثِ الرَّسُوْلِ وَنَقْلِهِ
(Regarding the Ahadith of the Prophet and their transmission)
قَالَ اللّٰهُ تَعَالَى: مَاۤ اٰتٰكُمُ الرَّسُوْلُ فَخُذُوْهُ وَمَا نَهٰكُمْ عَنْهُ فَانْتَهُوْا - (سورة الحشر - آيت ٧)
Translation: Allah Almighty says: Whatever the Prophet gives you, take it, and whatever he forbids you from, abstain from it.
وَقَالَ اللّٰهُ تَعَالَى: وَمَا يَنْطِقُ عَنِ الْهَوٰى إِنْ هُوَ إِلَّا وَحْىٌ يُوْحٰى - (سورة النجم - آيت ٣، ٤)
Vocabulary: نَطَقَ، يَنْطِقُ، نُطْقًا; to speak. - Translation: And Allah Almighty says: He (the Prophet) does not speak out of his own desire, whatever the Prophet says is only revelation that is sent from God.
قَالَ اللّٰهُ تَعَالَى: لَقَدْ كَانَ لَكُمْ فِيْ رَسُوْلِ اللّٰهِ اُسْوَةٌ حَسَنَةٌ - (سورة الاحزاب - آيت ٢١)
Vocabulary: اُسْوَةٌ; example. - حَسَنٌ; beautiful, good. - Translation: Allah Almighty says that indeed, for you, there is the best example in the Messenger of Allah (according to which actions should be done).
عَنِ ابْنِ مَسْعُوْدٍ رَضِيَ اللّٰهُ عَنْهُ قَالَ: قَالَ رَسُوْلُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ نَضَّرَ اللّٰهُ امْرَأً سَمِعَ مِنَّا شَيْئًا فَبَلَّغَهُ كَمَا سَمِعَهُ فَرُبَّ مُبَلَّغٍ اَوْعٰى مِنْ سَامِعٍ - (اخرجه الترمذی و صححه تیسیر صـ ٩٤)
Vocabulary: نَضَّرَ; refreshed, kept fresh. - اَوْعٰى; one who remembers more. - وَعٰى يَعِىْ وَعْيًا; to become a vessel. - to remember. - وِعَاءٌ; vessel. - Translation: Hazrat Abdullah ibn Masud (RA) narrates that the Messenger of Allah ﷺ said: May God keep that person green and fresh who heard something from us and then conveyed it to others exactly as it is, without reducing or increasing it, as he heard it. because many to whom the message is conveyed retain it better than the one who first heard it; sometimes the student remembers a matter that the teacher has forgotten. (This hadith is narrated by al-Tirmidhi and authenticated; see Taysir, p. 94.)
عَنْ اَبِیْ رَافِعٍ قَالَ قَالَ رَسُوْلُ اللّٰهِ صَلَّی اللّٰهُ عَلَيْهِ وَسَلَّمَ لَا اُلْفِيَنَّ اَحَدَکُمْ مُتَّکِئًا عَلٰی اَرِيْکَتِهٖ يَأْتِيْهِ الْاَمْرُ مِنْ اَمْرِیْ مِمَّا اَمَرْتُ بِهٖ اَوْ نَهَيْتُ عَنْهُ فَيَقُوْلُ لَا اَدْرِیْ مَا وَجَدْنَا فِیْ کِتَابِ اللّٰهِ اتَّبَعْنَاهُ -
(Narrated by Ahmad, Abu Dawud, Tirmidhi, Ibn Majah, and Bayhaqi in Dala'il an-Nubuwwah - Mishkat)
Vocabulary: لَا: No, not. اُلْفِيَنَّ: I find. مُتَّکِئًا: Reclining. اَرِيْکَة: Sofa. لَا اَدْرِیْ: I do not know.
Translation: Hazrat Abu Rafi' (RA) narrates that the Messenger of Allah ﷺ said, "Let me not find anyone of you reclining on his sofa, and when a command from my commands reaches him—something I have ordered or forbidden—he says, 'I do not know. Whatever we find in the Book of Allah, we will follow it.'" (This was narrated by Ahmad, Abu Dawud, Tirmidhi, Ibn Majah, and Bayhaqi under the heading of Dala'il an-Nubuwwah; it is also in Mishkat).
O people! How do the commands of God become known to us? Through the Prophet ﷺ. Not believing in hadith is not believing in the Prophet ﷺ. However, there is a difference between hadith and the Quran, that the entire Quran is Mutawatir. There is no room for doubt or suspicion in it. Ahadith are of two types: (1) Mutawatir (2) Ahad. Then there are two types of Mutawatir: (1) Mutawatir Bil Lafz. Its words have been heard from so many people that it is impossible for a sound mind to accept them as a lie. Like مَنْ کَذَبَ عَلَیَّ مُتَعَمِّدًا فَلْيَتَبَوَّأْ مَقْعَدَهٗ مِنَ النَّارِ (Meaning: Whoever tells a lie against me intentionally, let him prepare his seat in the Fire).
عَنِ الْمِقْدَامِ بْنِ مَعْدِيْکَرِبَ قَالَ قَالَ رَسُوْلُ اللّٰهِ صَلَّی اللّٰهُ عَلَيْهِ وَسَلَّمَ اَلَا اِنِّیْ اُوْتِيْتُ الْقُرْاٰنَ وَمِثْلَهٗ مَعَهٗ اَلَا يُوْشِکُ رَجُلٌ شَبْعَانُ عَلٰی اَرِيْکَتِهٖ يَقُوْلُ عَلَيْکُمْ بِهٰذَا الْقُرْاٰنِ فَمَا وَجَدْتُمْ فِيْهِ مِنْ حَلَالٍ فَاَحِلُّوْهُ وَمَا وَجَدْتُمْ فِيْهِ مِنْ حَرَامٍ فَحَرِّمُوْهُ وَاِنَّ مَا حَرَّمَ رَسُوْلُ اللّٰهِ کَمَا حَرَّمَ اللّٰهُ اَلَا لَا يَحِلُّ لَکُمْ الْحِمَارُ الْاَهْلِیُّ وَلَا کُلُّ ذِیْ نَابٍ مِنَ السِّبَاعِ وَلَا لُقَطَةُ مُعَاهَدٍ اِلَّا اَنْ يَسْتَغْنِیَ عَنْهَا صَاحِبُهَا - وَمَنْ نَزَلَ بِقَوْمٍ فَعَلَيْهِمْ اَنْ يَقْرُوْهُ فَاِنْ لَّمْ يَقْرُوْهُ فَلَهٗ اَنْ يُعْقِبَهُمْ بِمِثْلِ قِرَاهُ -
(Narrated by Abu Dawud, and Darimi narrated similarly, and so did Ibn Majah up to his saying: "as Allah forbade" - Mishkat)
Vocabulary: شَبْعَانُ: Full belly. حِمَارٌ: Donkey. حِمَارُ الْاَهْلِیُّ: Domestic donkey. حِمَارُ الْوَحْشِ: Wild donkey, zebra. ذِیْ نَابٍ: Having canines; predators have long teeth (canines) in their mouths. Niyab is the plural of Nab. These teeth are
of two types. لَا يُوْشِکُ: Let it not be that. عَقَبَ، يَعْقِبُ، عَقْبًا، عُقُوْبًا، عَاقِبَةً - اَعْقَبَ، يُعْقِبُ: To follow, to pursue, to demand. قِرًی: Hospitality, feast. لُقَطَةُ: A found item. مُعَاهَدٍ: One who has a covenant.
Translation: Hazrat Miqdam bin Ma'dikarib (RA) narrates that the Messenger of Allah ﷺ said, "Beware! I have been given the Quran and something similar to it along with it. Let it not be that a man with a full belly reclining on his sofa says, 'Hold fast to this Quran; whatever you find in it as Halal, consider it Halal, and whatever you find in it as Haram, consider it Haram.' And whatever the Messenger of Allah has made Haram is just as what Allah has made Haram. Beware! The domestic donkey is not Halal for you (in contrast to this is the wild donkey, i.e., the zebra, which is Halal), nor any predator with fangs, nor a lost item belonging to a person of covenant (found on the path) unless it is of such insignificant value that its owner does not care for it. And whoever stops at a people as a guest, it is obligatory upon them to entertain him. If they do not entertain him, then he has the right to follow up with them, meaning to demand hospitality from them." (Narrated by Abu Dawud, and Darimi narrated similarly, and Ibn Majah narrated similarly from the beginning up to the words "حَرَّمَ اللّٰهُ").
O people! How do the commands of God become known to us? Through the Prophet ﷺ. Not believing in hadith is not believing in the Prophet ﷺ. However, there is a difference between hadith and the Quran, that the entire Quran is Mutawatir. There is no room for doubt or suspicion in it. Ahadith are of two types: (1) Mutawatir (2) Ahad. Then there are two types of Mutawatir: (1) Mutawatir Bil Lafz: Its words have been heard from so many people that a sound mind cannot accept them as a lie. Like مَنْ کَذَبَ عَلَیَّ مُتَعَمِّدًا فَلْيَتَبَوَّأْ مَقْعَدَهٗ مِنَ النَّارِ (Meaning: Whoever tells a lie against me intentionally, let him prepare his seat in the Fire). (2) Mutawatir Bil Ma'na: The words of the narrators are not the same but the same meaning emerges from all of them. Like the four Rak'ats of Zuhr, the four Rak'ats of Asr, the three of Maghrib and the two of Fajr, the Sujood after Ruku and Qiyam and Ruku, and many commands based on Qiyas. If someone says that there are not four Rak'ats for Zuhr but two, then he is opposing a Mutawatir Bil Ma'na hadith. Just as the four Rak'ats of Zuhr are certain, similarly, someone denying them is certainly a liar. In contrast to Mutawatir is "Khabar Ahad", meaning a hadith whose narrators are few (in terms of the chain of hadith) and it does not produce certainty but rather probability.
O people! The affairs of the world run on probabilities. If actions are not taken because of possibilities, the world would be destroyed. Does everyone who consumes poison die? No, rather some survive, so because of the possibility of surviving, is it permissible to eat poison and is it not necessary to avoid it? Cautious people! If a hadith is Sahih, or if a Zaeef hadith indicates a good deed, then acting upon the command of that hadith is obligatory. The reliance on a hadith is not merely on its "Sanad" (chain) but also requires "Dirayat" (understanding/reason).