How is the authenticity and the weakness of the hadith?
The authenticity of the hadith in Hadith scholars (muhadisov) and scholars of Islamic law (mujtahids) two different definitions. In this proposal, we are interested in two things:
- The authenticity of the hadith in Muhadith terminology;
- The authenticity of the hadith in terms mujtahids;
That is, not every "authentic" hadith Muhadith terminology is "credible" in the terminology of mujtahids. And not every hadith in Mujtahids terminology is "credible" in Muhadith terminology.
Sometimes it happens that if hadith coincide with generally accepted rules Shariah mujtahid arrives thereunder, despite the fact that the chain of which transmitters there is uncertainty, using the additional information. In the terminology of mujtahids collection of additional information from the generally accepted rules of Shariah make "weak" hadith "authentic."
Branching "authenticity" of the hadith on the action on it.
"Who will bring together, without any valid reason, two prayer, he came to one of the great sins of doors" (At-Tarmizi). In the chain of transmitters is a man by the name of "Hanbash Ali al-Rahba" and the opinion of the owners of the knowledge, it is "weak" transmitter. But despite this, scientists have come through it. Imam al-Suyuti (RA) said that this example of Imam al-Tarmizi (p. A.) Pointed out that the weak hadith was supported by the opinion of scientists and the fact that the action of scientists in accordance with the hadith says about its authenticity.
The decisions about the resolution of Sharia "weak" hadith argument is not, but you can use it as a motivation to commit good deeds.
Imam Shamsuddin al-Sahaf (.. Ra) says, "The weak hadith in Sharia is not an argument. If at this hadith there are many chains of transmitters, or people are continuously received by him in every generation, or the hadith is the same with other authentic hadith, we can bring them the intent to incite the commission of good deeds. "
What is meant by the definition of "weak hadith"?
When a hadith does not go all the conditions of "authenticity" in Muhadith terminology, it is called "weak". But the information that shall be "weak" hadith does not say that this information does not correspond to reality, linking it with the data obtained from observations.
Often, despite the fact that the hadith passed all the authenticity of the conditions for Muhadith terminology, but the imam mujtahid based on data obtained from observations, did not act in accordance with it. Reasons contributing to leave "dostovrny" following hadith:
- Either this hadith contradicts "hukm" specified in the Qur'an.
- Either this hadith leads to a quantitative increase in "hukm" prescribed by Allah in the Qur'an.
- Either this is a hadith only once, despite the fact that the need for this hadith was a lot more.
- Either this hadith shows only one person, despite the fact that more was present in a situation.
- Or use this hadith to practice encompasses repeat cancel.
- Or is there another "authentic" hadith, but contrary to the meaning of the first hadith.
- Either this hadith has been explained to and dismissed from the direct understanding of the text in order to combine the arguments.
- Either whole generation of scientists left him.
- Either the business relationships between people allowed to leave it. For example, the hadith of "sharecropping".
- Either Sahaba who narrated this hadith, not to act in accordance with it.
- Either reason contributes "hukm" hadith dried up. For example, the payment of zakat money to non-Muslims for their assistance to Muslims in early Islam.
- Either "hukm" was founded, given the state and the traditions of the inhabitants of a city or nation, and it dried up. For example, the hadith "Allah does not forbid slaves to go to the mosque."
- Or act on the hadeeth will lead to a strong community of difficulty in religion. For example, the hadith of "questionable".
- Or act on the hadeeth will lead to community turmoil.For example, the hadeeth of 'exile adulterer for a year from the locality "
- Alternatively, if the hadith refers to a specific time or human habit, as the hadith of "sleep between utreshnimi sunnat and the fard prayer."
- Either the specified action in the hadith was to identify the needs, not chasing with the legislative purpose. For example, "reading the Koran aloud in Zuhr namaz 'or' reading 'Umar (r. A.) Dua Qunoot out loud."
- Either order to convey the words in the hadith was not the establishment of sharia law.
There is no doubt that the "authenticity" in the terminology of hadith Muhadith not sufficient to apply it in practice Mujtahid.
Mujtahid community from among the Sahabah did not act according to some hadiths, giving preference to another hadith.
For example, 'Umar bin al-Khattab (may Allah be pleased with him) has left Hadith, who passed Ammar (may Allaah be pleased with him) about the "tayamume Fel", while saying: "Fear Allah, for Ammar." Also Umar (may Allaah be pleased with him) was left hadith which gave Fatima bandage Qays (may Allaah be pleased with her, Allah), on the "optionally providing financial resources and housing to completely divorced women" during "iddy", saying: "We do not leave the Book of Allah and the Sunnah of its Prophet because of the words of women, which we do not know if she remembered them from the Prophet Muhammad (peace be upon him), or forgotten.
Abdullah ibn Mas'ood (may Allaah be pleased with him) also did not follow the hadith Ammar (may Allaah be pleased with him) "on tayamume Fel", he said to Abu Musa al-Ash'ari (may Allaah be pleased with him): "Do not you vyidel that 'Umar (may Allaah be pleased with him), these words are not convinced. "
Aisha al-Siddiqov (may Allaah be pleased with her, Allah) did not agree with the Hadith, which gave the bandage Qays (may Allaah be pleased with her, Allah), "On the non-requirement of financial resources and housing to completely divorced women" during "iddy", saying: "What It happened to Fatima! Had she not afraid of Allah ?! ".
Ibn Abbas (may Allah be pleased with him) did not agree with the hadeeth narrated by Abu Hurayrah (may Allaah be pleased with him) "to update Taharat after use in order to then touched the fire," he said, "Do we need to take Taharat after using heated oil or hot water? "
Mu'awiya (may Allaah be pleased with him) did not agree with the hadeeth of Ibn Abbas devotees (may Allaah be pleased with him) "The fact that the Prophet Muhammad (peace be upon him) during the circling was applied only to the two corners"
Also, many famous Sahaba (may Allah be pleased with them) have been received in accordance with the hadith "about the need Taharat after eating camel meat '.
Imam Malik ibn Anas (may Allaah have mercy on him) said: "The actions of the Companions, which we found, is more reliable than the hadiths that have reached us.His disciples therefore said that the phrase "I conveyed the something of something" - a very weak argument for.
A large number of scholars from among Taabi'een when brought to their attention certain hadith contrary to their arguments, saying: "We know this, but the actions of the Sahaba in practice contradict this."
Abu Bakr ibn Jarir (may Allaah have mercy on him) in response to the words of his brother: "Why do not you answer, in accordance with such a hadith?" Replied: "I have not seen any of the Sahaba is also entered."
Hadith, earned the confidence in Muhadith still does not oblige mujtahid to act in accordance with it.
For a reasonable person it is clear, it does not matter, he agrees with the madhhab or not, that the hadith, has earned confidence from Muhadith still does not oblige mujtahid to act in accordance with it. On the other hand it is not possible, so-so, there are many authentic hadiths in the sense of contradicting each other. To mujtahid arrived on the hadith, he must comply with the above conditions. From this it follows that if a mujtahid, for some reason left the hadeeth, then it's not his madhhab (school).
Imam al-Zarkani (may Allaah have mercy on him) said: "If it became known that before the imam mujtahid hadith is not reached, then the assertion that the authentic hadith - his hadith - wrong, as if it reached him, and imam muzhdtahid not acted in accordance with it, based on other arguments.
- The approver person must have a deep understanding of the hadith texts, in the chain of transmitters, arguing cases, removing the hadith "Ahkam" and other related hadith sciences. He will need to learn the hard discipline of four, with one another harder.
- Knowledge of the narrators, their level of memory and trust, truthfulness; reasons of trust or distrust them those or other scientists, the reason for their accusations, knowing their names and nicknames, their ancestry, their birthdays and death days, and more of the necessary science. Man, after examining the above, just say about the hadeeth that he was "reliable", "good", "good", "has shortcomings", "wrong", "embarrassing", "incomplete", "Sent" or " connected".
- It should be a deep knowledge of the text of the hadith in all sources and know their various transmission chain. He must be able to distinguish between the ahadith in terms of their popularity and prevalence. And after studying the above items, he can appreciate the Hadith by fame.
- He must know and be able to reveal hidden deficiencies in the text of the hadith and the transmission chain. But none of this knowledge for many centuries is not reached. After he had come upon these three degrees of knowledge, it will be possible to speak about the reliability of a hadith by Muhadith terminology. It has the highest level of Hadith scholars who have not attained the degree of ijtihad.
Step Over these three levels, blindly following the words of the authors of "six" authentic books or authors of books about "the names of the transmitters of Hadith", and approve the personal ijtihad, equating it to the imams themselves mujtahids - a great injustice.This deviation from the path of those who deny the correctness of following four madhhabs. No verse of the Qur'an nor in the hadith has not been mentioned, said that Imam al-Bukhari or someone else from the Hadith scholars of the "authenticity" or "weakness" of a hadith, the truth. Or what is said about trust and distrust of a particular transmitter of hadith, Sheikh al-Sheikh al-Dhahabi yl-Asqalani, true.
If someone believes that following the imam mujtahid, who had much more knowledge than any of Hadith scholars - is misleading. How can he be considered a good adherence to the muhadisam who themselves follow one of the four schools, especially in matters of "authenticity" and "weakness" of a hadith?
Category: Creed Muslims, Dermatologist
0 komentar