Hadeeth & its Sciences
Are ahaad hadiths probably sound or definitively sound, and what is the view of at-Tabari and Ibn Taymiyah concerning that?Yesterday I had a discussion with someone who rejects the Sunnah. He told me that at-Tabari and Ibn Taymiyah (may Allah have mercy on them both) said that hadiths are probably soundly narrated from the Prophet (blessings and peace of Allah be upon him) but are not definitively so. Among his specious arguments he said that ahaad hadiths are not definitively sound; rather they are probably sound. I hope that you can explain this specious argument and refute it.
Ruling on teaching children through colouring in texts of hadithsIn Qur’an memorization circles in the mosque we explain to the children some hadiths of the Prophet (blessings and peace of Allah be upon him), such as “The best of you are those who learn the Qur’an and teach it”, and others. We print the text of the hadith, and ask the children to colour it in and memorize it. Is this permissible? Or is there some element of disrespecting the hadiths of the Prophet (blessings and peace of Allah be upon him) in that?
The du‘aa’ (supplication) that the Sahaabah used to recite in Qunoot al-Witr in the second half of Ramadan during the caliphate of ‘Umar ibn al-KhattaabWhich dua did the sahaba used to recite in the midle of ramadan during the time, when Umar bin al-khattab was khalif?
The science of hadith is based on reason and shar‘i guidelinesDo the principles of the sciences of Hadeeth have a basis in the Quraan and Sunnah? For example, is there any evidence speaking of the legislated nature of using the isnaad, or guidelines about how to differentiate the saheeh from the daeef and the correct from the shaadhdh and is there evidence speaking about the legislated nature of Al-Jarh Wat-Ta'deel? Or is it that the Muhaddithoon made these themselves for the purpose of trying to preserve the sunnah, even if they did not find evidence for it from the Qur'aan and the Sunnah?
He is asking about original copies of Saheeh al-Bukhaari and Saheeh Muslim!There are some of the Shi‘ah who cast aspersions upon the authenticity of Saheeh al-Bukhaari and Saheeh Muslim. Their main argument is that there are no original copies of these two books in the handwriting of the authors (may Allah have mercy on them). The secondary argument is that some of the commentators on al-Bukhaari discussed the meaning of some hadeeths that are not in al-Bukhaari. I hope that you can give a complete answer and settle the matter.
Quoting as evidence for seeking the help of someone other than Allah being permissible the hadeeth, “If one of you gets lost in the wilderness, let him call out, “Help me, O slaves of Allah.’”The Sufis claim that Imam Ahmad believed in seeking nearness to Allah by virtue of some righteous people (tawassul) and seeking the help of someone other than Allah (istighaathah). Shu‘ab al-Eemaan, hadeeth 7697 (vol. 6 p. 128): Abu ‘Abdullah al-Haafiz told us: Ahmad ibn Salmaan, the faqeeh in Baghdad, told us: ‘Abdullah ibn Ahmad ibn Hanbal told us: I heard my father say: I did Hajj five times, twice riding and three times walking, or three times riding and twice walking. I lost my way during one Hajj and I was walking, so I began to call out: O slaves of Allah, show me the way. I kept doing that until I found the road – or words to that effect. They support what they attribute to Imam Ahmad with a another report in Shu‘ab al-Eemaan: And it was narrated from Ibn ‘Abbaas that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Allah, may He be glorified and exalted, has angels other than the recording angels who write down how many leaves fall from the trees. If one of you gets lost in the wilderness, let him call out, ‘Help me, O slaves of Allah, may Allah have mercy on you.’” Narrated by al-Bazzaar via Haatim ibn Ismaa‘eel, from Usaamah ibn Zayd: Abaan ibn Saalih told me, from Mujaahid, from Ibn ‘Abbaas. Based on this, it is mustahabb to seek to draw close to Allah (tawassul) by virtue of the Prophet (blessings and peace of Allah be upon him) in du‘aa’, according to the view of Imam Ahmad. I hope you can respond as soon as possible.
How could a woman have acquired knowledge of hadith?How could the female scholars of hadith have taught in the mosques, when both men and women would be present in the study circle? Were there partitions, and was there eye contact, and so on? Did these women travel to acquire knowledge of hadith without a mahram, as some people believe that it is permissible for women to travel with a mahram for the purpose of acquiring knowledge, and travel today is safer than it was before, because the means of transportation are safer, and they may assume that the prohibition in the past was because of safety issues, such as banditry in the desert and so on?
Is Prayer on Last Friday of Ramadan Expiation for Missing Prayers?I would like you to explain to me how sound is this hadith that was narrated concerning the virtue of a certain prayer on the last Friday of Ramadan, as it says “Whoever misses a prayer in his life must pray four rak‘ahs with one tashahhud and recite the Opening of the Book (i.e., al-Fatihah) and Surat al-Kawthar and al-Qadr 15 times in each rak‘ah”! And his intention must be to offer expiation for what he missed of prayers, and by His grace it will expiate for 400 years! Imam ‘Ali (may Allah be pleased with him) said that it will expiate for 1000 years!
How can I start to seek knowledge of hadeeth?What do you say about the one who wants to seek knowledge of hadeeth? How should I start? Please note that I have studied ‘aqeedah (beliefs) in depth, praise be to Allah, and now I find myself inclining a great deal towards studying hadeeth. I want to start and I need your advice.
The hadeeth “O slaves of Allah, help me” is not saheehHow sound is the hadeeth “O slaves of Allah, help me”?
Can ahaad hadiths be accepted with regard to ‘aqeedah?I heard someone say that ‘aqeedah cannot be proven by means of ahaad hadiths, because they are based on probability and not based on certainty. What is your response to that?.
Hadeeth: “Two rak’ahs with siwaak are better than seventy rak’ahs without siwaak”What is the meaning of the hadeeth: “Two rak’ahs with siwaak are better than seventy rak’ahs without siwaak”?.
How sound is the hadeeth “Seek seventy excuses for your brother”?How sound is the hadeeth “Seek seventy excuses for your brother”?.
Commentary on the hadeeth: “A house in which there are no dates, its people will go hungry”How sound is this hadeeth: “A house in which there are no dates, its people will go hungry”?.
Hadeeth: “I am the most eloquent of those who speak the language of daad (i.e., Arabic)”Is this hadeeth saheeh: “I am the most eloquent of those who speak the language of daad (i.e., Arabic)”?.
How to understand the hadeeth when the prophet instructed the one who prayed badly to repeat his prayer and not ordering Mu’awiyah to repeat it?How can I understand and join between the hadeeth of when Mu’awiyah said to a person who sneezed “May Allah have mercy on you” while he was praying, and the Prophet, peace be upon him, did not order him to repeat his prayer. Mu’awiyah did not know that external talk during the prayer invalidates it. For the Prophet, Peace be upon him, not to order Mu’awiyah to repeat his prayer, this means that his prayer is valid. And the other hadeeth of when the prophet, peace be upon him, ordered the one who prayed badly to repeat his prayer. This means his prayers was invalid even though he was ignorant of how to pray properly?.
Ruling on one who rejects a saheeh hadithDoes the one who rejects a saheeh hadith become a disbeliever? One of the brothers rejects some of the saheeh hadiths that are narrated in al-Bukhaari, Muslim and elsewhere, on the grounds that they contradict the Quran. What is the ruling on one who rejects a saheeh hadith? Does he become a disbeliever?
The status of a faqeeh is superior to that of a hadeeth narrator, but both are goodIs a Faqeeh in a upper level then a person who is a hadith narrator?.
Meaning of the lack in reason and religious commitment in womenWe always hear the hadeeth, “Women are lacking in reason and religious commitment” and some men quote it in order to annoy women. We hope that you can explain the meaning of the hadeeth.
A questioner is commenting on the previous answer about fasting and the hadeeth of Ibn ‘Abbaas about moon sighting with one witnessIn your answer to question number 26824, you stated that it is permissible to accept the opinion of a trustworthy person with regard to moon sighting, but this contradicts the hadeeth that says that a Bedouin came to the Messenger (blessings and peace of Allah be upon him) and told him that he had seen the moon. When the Messenger asked him, “Do you believe that there is no god but Allah and that Muhammad is the Messenger of Allah?” and he answered in the affirmative, he asked him: “Do you bear witness that you have seen the moon?” Hence this hadeeth is evidence that it is permissible to accept the moon sighting from any Muslim.