Bahaya syeikh bawa budaya taksub, taklid
Oleh Dr Asmadi Mohamed Naim

POLEMIK bidaah semakin menular dalam masyarakat. Antaranya ialah ketaksuban kepada syeikh daripada golongannya dan menolak pandangan pihak lain. Bahkan ia juga membawa kepada 'memaksa' pengikut memuja syeikh dengan diuar-uarkan kehebatannya.

Polemik ini seharusnya ditangani dengan teliti dan berasaskan petunjuk daripada al-Quran dan al-sunnah. Sebahagian mengamalkan sesuatu amalan contohnya berzikir secara berjemaah selepas solat, berasakan mereka mengamalkannya di atas petunjuk al-Quran atau al-sunnah. Mereka membawa juga hujah berpandukan ayat suci al-Quran dan sunnah di samping penerangan daripada ulama silam dan semasa untuk menguatkan hujah mereka.

Sebahagian masyarakat yang lain pula melabelkan mereka sebagai pencetus dan pengamal bidaah. Perkara itu tidak pernah diamalkan oleh Rasulullah. Mereka berpandangan bertaklid kepada ulama dengan mengetepikan petunjuk al-Quran dan al-sunnah suatu kesesatan berdasarkan Sabda Rasulullah:

“Hendaklah kamu dengar dan patuh walaupun hamba Habsyi memerintah kamu. Sesungguhnya sesiapa yang masih hidup di kalangan kamu, maka akan melihat perselisihan yang banyak. Justeru, hendaklah kamu berpegang teguh dengan sunnahku dan sunnah khalifah al-Rasyidin selepasku. Gigitlah dengan geraham kamu (berpegang teguh). Dan Jauhilah perkara baru, kerana sesungguhnya setiap yang bidaah itu sesat.

Hadis itu menjadi dalil kepada pandangan yang berpegang bahawa ia dengan jelas melarang daripada menambah perkara baru dalam ibadah. Dengan kata lain, penambahan dalam ibadah di luar daripada suruhan syarak adalah sesat. Justeru, persoalan ibadah bukan lagi soal furuk, bahkan menjadi seumpama persoalan akidah kerana boleh membawa kepada kesesatan.

Mereka berpandangan bahawa orang yang bertaklid kepada orang terdahulu diibaratkan sebagai golongan Yahudi dan Nasrani yang bertaklid kepada rahib dan pendeta mereka. Berdasarkan firman Allah dalam Surah al-Taubah, ayat 31 yang bermaksud: Mereka menjadikan pendeta mereka dan rahib sebagai tuhan selain Allah.

Justeru, bertaklid pada fuqaha yang tidak berpegang kepada nas, termasuk dalam golongan ini.

l Bertaklid kepada ulama.

Ada yang menyatakan fenomena bertaklid kepada ulama khususnya ulama empat mazhab hari ini adalah sebab utama kejatuhan umat Islam kini. Kongkongan taklid menyebabkan ulama takut untuk mengeluarkan pandangan sendiri.

Kelahiran pelbagai bidaah pada hari ini adalah kerana budaya bertaklid itu, contohnya amalan zikir selepas solat secara berjemaah adalah amalan bidaah. Golongan yang melakukan bidaah ini menjadikan ulama mereka seperti Yahudi dan Nasrani menjadikan pendeta dan rahib sebagai tuhan mereka.

l Persoalan keharusan bertaklid.

Persoalan pertama ialah keharusan bertaklid. Benarkah orang yang mahu berpegang kepada al-Quran dan sunnah seumpama salafussoleh bebas daripada bertaklid? Sekiranya pembaca ditanya mengenai siapakah yang meriwayatkan hadis yang penulis tuliskan di atas (penulis sengaja tidak menyatakan periwayat hadis itu), dan saudara pembaca bertanya Ustaz A, dan ustaz itu menyatakan Abu Daud (Bab al-Sunnah, nombor 3991) dan al-Tirmizi (Bab al-Ilm, nombor 2660) yang meriwayatkannya, maka sebenarnya saudara sedang bertaklid dengan Ustaz A itu.

Sekiranya ditanya pula, apakah hujahnya hadis yang saudara pegang itu sahih? Saudara pun berkata: Ustaz B pakar hadis, dia menyatakan hadis itu sahih dan tidak ada cacat cela. Saudara sebenarnya bertaklid dengan Ustaz B itu. Justeru, saudara tidak termasuk dalam maksud ayat al-Quran di atas yang menolak mengikut pendeta dan rahib (bagi Yahudi dan Nasrani), dan saudara juga berpandukan dan mengikut pandangan ustaz pada hari ini?

Dalam satu suasana yang lain, seseorang contohnya C menyatakan bahawa dia berzikir selepas solat secara berjemaah kerana berpegang kepada ulama Salaf yang membenarkan amalan itu. Ulama meyakini amalan berkenaan kerana adanya hadis sahih daripada Rasulullah.

Difikirkan secara rasional, kedua-dua pihak pertama dan kedua mengamalkan taklid. Pihak pertama bertaklid kepada Ustaz A dan B. Adapun pihak kedua bertaklid kepada ulama Salaf (iaitu ulama dalam lingkungan tiga kurun selepas Rasulullah).

Pihak pertama bertaklid dengan Ustaz A dan B (yang hidup pada zaman ini) kerana yakin dengan ilmu dan akhlaknya ketika remaja dan dewasa. Pihak kedua juga bertaklid dengan mazhab Salaf kerana yakin dengan keilmuan dan akhlak mereka sejak remaja bahkan mereka terkenal dengan kesalihan dan warak. Bahkan ilmu mereka diiktiraf seantero dunia sejak dahulu berbanding Ustaz A dan B.

Adalah tidak benar mentafsirkan ayat di atas (seumpama mengikut pendeta dan rahib) terhadap masyarakat yang bertaklid kepada mazhab yang empat.

Qiyas itu amat tidak tepat kerana pendeta Yahudi dan rahib Nasrani adalah mereka yang mencipta sendiri hukum kepada kaum mereka dan bertentangan dengan nas. Taurat dan Injil. Kaum mereka lantas mengikut mereka walaupun sedar ia bertentangan dengan taurat dan Injil.

Walhal ulama mazhab fiqh dalam Islam, mereka bukanlah pencetus hukum tetapi mereka cuma berperanan untuk menghurai dan menjelaskan kehendak ayat dan hadis serta pengertiannya. Mereka mentafsirkan permasalahan semasa dengan melihat kaedah syarak keseluruhannya. Rasulullah SAW bersabda: al-'Ulama warasatul anbiya` yang bermaksud ulama itu pewaris nabi. Justeru, masyhur di kalangan ulama usul yang menyatakan mazhab orang awam adalah mazhab mufti atau imamnya.

l Ulama menutup pintu berijtihad dan takut mempraktikkannya.

Ijtihad bererti menggunakan segala usaha dan kemampuan oleh mujtahid (ulama yang memenuhi syarat ijtihad) untuk mengeluarkan hukum pada sesuatu perkara. Persoalan menutup pintu ijtihad adalah isu utama apabila membicarakan perkembangan mazhab fiqh.

Kekusutan masyarakat Islam selepas jatuh sistem kekhilafahan amat berkait rapat dengan permasalahan ini. Ulama dilabelkan sebagai jumud, taksub dan terkongkong dengan fenomena ini.

Namun, masyarakat Arab tidak juga maju walaupun ikatan mazhab semakin terungkai. Walaupun kemunduran negara Islam bukan bererti gerakan tajdid ini salah, namun kemunduran negara Islam tetap dikaitkan dengan pegangan mazhab. Bacalah buku berkaitan al-Madkhal fi al-Fiqh al-Islami dan Tarikh al-Tasyri' al-Islami. Bacalah sendiri tanpa perlu meminta pertolongan orang lain untuk menterjemahkannya bagi mengelakkan bertaklid kepada penterjemah dan tafsirannya. Kita akan dapati, hampir semua penulis mengaitkan kemunduran umat Islam dengan budaya taklid mazhab.

Jika begitu keadaannya, Kenapa tidak boleh digunakan hujah, kemajuan umat Islam Malaysia berpunca daripada ketertiban dan iltizam mereka pada ulama khususnya ajaran yang dibawa oleh ulama tafsir, hadis, akidah, ulama fiqh dan ahli sufi yang haq. – Bersambung



Penulis ialah Pensyarah Kanan Universiti Utara Malaysia

Sumber: Berita Harian

Berzikir beramai-ramai tak salah

Oleh Dr Asmadi Mohamed Naim

 

IJTIHAD bererti menggunakan segala usaha dan kemampuan oleh mujtahid (ulama yang memenuhi syarat ijtihad) untuk mengeluarkan hukum pada sesuatu perkara. Persoalan menutup pintu ijtihad adalah isu utama apabila membicarakan perkembangan mazhab fiqh.

Kekusutan masyarakat Islam selepas jatuh sistem kekhilafahan amat berkait rapat dengan permasalahan ini. Ulama dilabelkan sebagai jumud, taksub dan terkongkong dengan fenomena ini.

Hasilnya lahir gerakan tajdid (pembaharuan) dalam kurun lalu, antaranya gerakan dipelopori Sheikh Jamaluddin al-Afghani dan dan Sheikh Muhammad Abduh. Perkembangan ini berterusan dan negara Arab menerima kesan besar atas gerakan ini.

Namun, masyarakat Arab tidak juga maju walaupun ikatan mazhab semakin terungkai. Walaupun, kemunduran negara Islam bukanlah bererti gerakan tajdid ini salah, kemunduran negara Islam, tetap dikaitkan dengan pegangan mazhab. Sila rujuk buku berkaitan al-Madkhal fi al-Fiqh al-Islami dan Tarikh al-Tasyri' al-Islami.

Jika itu keadaannya, kenapa tidak boleh digunakan hujah, kemajuan umat Islam Malaysia berpunca daripada ketertiban dan iltizam pada ulama khususnya ajaran dibawa ulama tafsir, hadis, aqidah, ulama fiqh dan ahli sufi yang haq.

Penulis tidak menafikan ada fenomena enggan berijtihad (mengeluarkan hukum baru) di kalangan ulama silam. Ia rentetan ramai golongan jahil mendakwa dirinya ulama dan berijtihad sesuka hati.

Keadaan kerosakan masyarakat itu menjadikan mereka mengeluarkan kaedah: ‘Tertutupnya pintu ijtihad’. Walhal pintu ijtihad terbuka luas sehingga hari kiamat kepada orang mempunyai syarat ijtihad.

Ada dua isu utama untuk diperkatakan mengenai zikir selepas solat fardu berjemaah dan lantang. Ia berkaitan bentuk zikir, menyebut secara kuat (lantang) dan menyebut secara berjemaah.

Secara umumnya berzikir dalam masjid ada dua bentuk iaitu pertamanya, zikir yang disebut dalam sunnah bahawa ia dilakukan selepas solat fardu. Kedua ialah zikir dinyatakan dalam sunnah ia dilakukan selain daripada waktu solat.

Hadis menerangkan zikir yang sunat dilakukan pada setiap kali selepas solat fardu ialah:

Hadis diriwayatkan Imam Muslim Rahimahullah daripada Abu Hurairah RA daripada Rasulullah SAW bermaksud:

“Sesiapa mengucapkan tasbih (subhanallah) setiap tiga kali selepas solat sebanyak 33 kali, dan tahmid (alhamdulillah) sebanyak 33 kali dan takbir (allahu akbar) sebanyak 33 kali, jadi semuanya 99 kali, kemudian menyebut: La ilaha illallah wahdahula syarikalah Lahulmulku walahulhamdu wahuwa ‘ala kulli syai`in qadir, untuk menggenapkannya 100 kali, nescaya diampunkan dosanya walaupun umpama buih di lautan.”

Isu kedua ialah menyebut zikir secara lantang dan berjemaah. Amalan ini dilakukan berdasarkan hadis diriwayatkan Imam Bukhari dan Muslim daripada Ibnu Abbas RA bermaksud: “Meninggikan suara berzikir selepas orang ramai selesai daripada solat fardu sudah pun berlaku pada zaman Nabi SAW.”

Bahkan Ibn Abbas mengatakan lagi: Saya tahu mereka selesai menunaikan solat apabila saya mendengar zikir.

Hadis riwayat Ibn Abbas menerangkan perlakuan Rasulullah SAW dan huraian Ibn Hajar menunjukkan secara nyata bagaimana Rasulullah SAW dan sahabat berzikir secara lantang dan berjemaah.

Pandangan menolak hujah itu, berpegang kepada apa diriwayatkan Ibn Mas'ud yang pernah mengingkari perlakuan sekumpulan sahabat berkumpul dalam sebuah masjid untuk berzikir kepada Allah SWT, dan menganggapnya suatu bid’ah.

Ulama mentafsirkan tindakan Ibn Mas'ud dalam dua keadaan. Pertama kerana tidak sampai kepada Ibn Mas'ud hadis menyatakan keharusan berzikir beramai-ramai. Perkara ini diperakui ulama hadis bahawa tidak semestinya setiap sahabat mengetahui segala hadis.

Keduanya, bantahan tadi dikira sebagai qaul sahabi (pendapat sahabat) dan tidak boleh bercanggah dengan apa yang pasti daripada Rasulullah SAW.

Justeru, al-Sunnah dengan nyata membenarkan berzikir dengan lantang secara berjemaah selepas setiap solat fardu selagi tidak mengganggu orang bersolat. Justeru, perbuatan berzikir itu bukanlah suatu bid’ah seperti tersalah faham. Bahkan, perbuatan itu berpandukan kepada sunnah jelas.

Kesimpulan dapat buat daripada kenyataan Imam Syafie yang terakhir itu ialah:

Pertama, amalan berzikir dengan kuat harus untuk imam dan tidak (harus) untuk makmum menurut pandangan Imam Syafie.

Namun, beliau tidak secara terang-terangan mengatakannya haram atau sesat mahupun bidaah kerana pandangan salaf yang lain juga bersandar kepada hadis Ibn ‘Abbas namun Imam Syafie meraguinya kerana Abu Ma’bad terlupa dia pernah meriwayatkannya kepada ‘Amr bin Dinar seperti kata Imam Syafie : Seolah-olah dia (Abu Ma'bad) melupainya selepas dia meriwayatkannya (hadis) kepadanya ('Amr).

Manakala, hadis Ibn al-Zubair dianggap Imam al-Syafie sebagai mengambil kata-kata Ibn ‘Abbas seperti katanya: “Aku mengira apa diriwayatkan Ibn al-Zubair mengenai tahlil Nabi (zikir La ilaha illallahu) seperti apa diriwayatkan Ibn 'Abbas”.

Kedua; Imam Syafie berpendapat bahawa mana-mana imam berzikir dengan apa yang beliau nyatakan, sama ada secara kuat, mahupun senyap, atau selain daripada cara keduanya, maka ia adalah baik (hasan).

Imam al-Syafie menyebutnya sebagai baik (hasan). Namun perkara mempunyai sanad (sandaran) daripada sunnah secara nyata lebih baik daripada hasan. Tetapi sekiranya diamalkan perbuatan ini pada hari ini di depan mereka yang menolak zikir selepas solat, nescaya imam itu dicap sebagai pembawa bidaah, sesat dan ahli neraka! Inilah bahaya kejahilan terhadap keseluruhan hadis Nabi SAW atau taksub kepada pandangan seseorang.

Ketiga; Pandangan Imam al-Syafie Rahimahullah lagi: “Dan aku memilih (pendapatku) untuk imam dan makmum berzikir kepada Allah selepas selesai solat, kedua-duanya berzikir dengan senyap. Kecuali sekiranya imam dalam keadaan wajib dipelajari daripadanya sesuatu (cara bacaan berzikir), maka dia boleh melantangkan zikir sehingga ia melihat sesungguhnya mereka mempelajari daripadanya, kemudian dia berzikir secara senyap”.

Imam al-Syafie memilih perkataan ‘memilih’ untuk mentarjihkan atau menguatkan pandangannya. Itulah cara ulama hadis yang juga imam faqih. Memilih pandangan sendiri, tetapi bukan dengan membid'ahkan dan menyesatkan pihak yang tidak bersetuju dengannya khususnya dalam perkara yang masih terbuka untuk ijtihad.

Imam al-Nawawi pula berkata: “Ini dalil terhadap apa dipegang sebahagian ulama salaf iaitu disunatkan meninggikan suara dengan zikir al-takbir (Allahu akbar) dan – zikir lain selepas solat fardu. Manakala ulama mutaakhirin yang turut menghukumkan sunnah ialah Ibn Hazam al-Zahiri.

Semoga kita diberikan petunjuk dan Allah SWT menjauhkan kita daripada amalan bidaah dan ketaksuban pada mana-mana individu sehingga kita menolak hujah al-Quran dan Sunnah. Semoga kita menjadi pengikut ulama Salaf dan tidak mudah terpengaruh dengan aliran semasa yang membuang sumbangan ulama Salaf yang muktabar yang diterima umat sepanjang zaman. Semoga umat Islam lebih cermat dalam menghukum sebahagian masyarakat lain.



Penulis ialah Pensyarah Kanan Universiti Utara Malaysia. Berkelulusan PhD (Fiqh & Usul Fiqh) dari UIA dan Ijazah Sarjana Muda Syariah dalam bidang al-Fiqh wa al-Tasyri' (Universiti of Jordan)

 

Keluarga Nabi Muhammad

Âá ãÍãÏ ßá ÊÞíòø

“Keluarga Muhammad ialah setiap manusia yang bertaqwa”

Diriwayatkan oleh : At Thabrani dalam kitab “Al Ausath” dan “As Shaghir” oleh Ibnu Lal, Tamam, Al ^Uqaili, Ad Daylami, Al Hakim dalam kitab “Tarikh”-nya dan oleh Al Bayhaqi; semuanya bersumber dari Anas bin Malik dengan isnad yang dhoif. Syaikh Ghirsuddin Al Khalid dalam riwayatnya telah meriwayatkan hadith ini dengan diberi tambahan oleh At Thabrani: “Bukan keluarganya kecuali orang-orang yang taqwa”. Hadith ini dinilai dhoif oleh Al Bayhaqi dan Ibnu Hajar.

Sababul Wurud

Anas bin Malik telah bertanya kepada RasuluLLah tentang keluarganya. Dijawab Nabi dengan matan di atas.

What is Hadith Terminology?

 

The Terminology of the Science of Prophetic Quotation

 

1 Preface

 

I have had great pleasure in reviewing this excellent book containing some of the terminology of Hadith.  It demonstrates to the western society a foundation of the science (Al Hadith) which they are unaccustomed.

 

The authenticity of this science is superlative, especially when compared to methods devised and adopted by western universities.

 

Grand Muhaddith

Professor Abdullah bin As-Seddiq Al-Ghumari

Azhar Mosque

 

2 Introduction

 

In the religious literature of Islam, Prophetic Quotations (Hadith) and Prophetic Ways (Sunnah) are two terms which are considered synonymous with each other.  There is however a slight difference between them.  The word “Sunnah” means precedent and custom. The technical sense implies both the actions and practices of the Holy Prophet, praise and peace be upon him, only.  Sunnah therefore is a concrete implementation of the Will of Allah in the form of the Holy Prophet Muhammad’s deeds.

 

The word “Hadith” originally means a piece of news, a tale, a story or a report relating to a present or past event.  In its technical sense, it stands for the report of the words and deeds, approval or disapproval of the Holy Prophet. It is comprised of two parts: the chain of transmission (Sanad) and the text (Matn).

 

In this book it is our intention, Allah willing, to study the terminology of Prophetic Quotations (Hadith), this is not an easy task as the majority of references are in Arabic.

 

3 Towards the Understanding of Hadith Terminology

 

We would like to begin this book by giving you examples of the authenticity of Prophetic Quotations (Hadith).

 

It should be clearly noted that the number of Hadith is counted on the basis of the chain of transmissions and not on the basis of the text.  It is essential to make this point clear right at the beginning as there is considerable ignorance concerning this fact which has given rise to serious misgivings under which so many orientalists and westernized Muslims labor. 

 

When we say that Imam Muslim, may Allah have mercy upon him, collected three hundred thousand Prophetic Quotations (Hadith) and included only four thousand in his compilation, this does not mean that he rejected the rest of the Prophetic Quotations (Hadith) deeming them to be unreliable. What it means is that the words and deeds of the Holy Prophet Muhammad, praise and peace be upon him, were transmitted to Imam Muslim through numerous chains of transmissions that ran into hundreds of thousands and from these he selected four thousand chains.  He selected four thousand Ahadith covering the subjects which he included in his book, examples of which include fasting, prayer, et cetera, leaving many sound Prophetic Quotations (Hadith) out because he had sufficient material in other sound Hadith (s).  His policy was not to gather the Prophetic Quotations (Hadith) which had been duplicated in other chains of transmission.  At the same time some of the chains, although they were sound, did not meet either his policy or condition for inclusion in his book. 

 

This is the beauty of the strength that has protected and protects the science of Hadith in whish are found many levels for the classification of the sound Hadith.  Also, the policy of Imam Muslim was to collect only the top level Hadith (s) which were readily available to him.  Again, many people have misunderstood this fact thinking that the reason he rejected the other Ahadith was because they were unsound.  This is not the case.

 

The Imams that followed him had different plans for choosing their selections and selected other transmissions from the sound Prophetic Quotations (Hadith) which had not been included in Imam Muslim’s book.

 

The text (Matn) which was transmitted through one hundred chains (Sanad), is in Hadith literature treated as one hundred traditions.  For instance, the text of the first Prophet Quotations (Hadith) in Bukhari (“Deeds are judged by the intention”) is counted as a selection of 1 out of 700 Hadith as it was transmitted through such a large number of different chains (Sanads).

 

The methods of terminology showing the authenticity of Prophetic Quotations (Hadith) were devised by the imams of this science which was hitherto unknown before the advent of Islam in the 7^th century of the Christian era.  This science was continuously implemented by its highly skilled imams up until the time of the 12^th century at which  time every piece of knowledge or information that had been transmitted was recorded and classified according to these uniquely devised methods.  Such methods of transmission to protect the sources of any religion had never occurred in the history of mankind.

 

It is interesting to reflect that Europe was at this time still in the Dark Ages, peasants were prohibited from learning and suppressed by their rulers.  In Arabia, the ordinary man wishing to learn more about any science, be it religious or otherwise would go to the imams and learn at no cost.  The imams were of mixed races, the Arab having no superiority over the others because the revelations came for all humanity regardless of nationality, status, or color.  The fact that the Holy Prophet, praise and peace be upon him, was an Arab did not favor the Arabs with any superiority over the rest of the Muslims.  Learning was for those who wished to learn not just for the privileged class.

 

4 The Chains of Transmission

 

The breakdown of the generations from the time of the Holy Prophet, praise and peace be upon him, right up until now are the chains of transmitters of the Islamic Sciences which are traced directly to the Holy Prophet himself.  The transmission of the Prophetic Quotations (Hadith) were handed down either by word of mouth or written down throughout the generations and these chains consist of thousands of both learned men and women.

 

According to the life span of the people in the chain, the numbers of links in the chain up to the Holy Prophet, praise and peace be upon him, vary.  In some where a long life has prevailed you find for example, the chain contains only thirty names, in another you may find forty.  The last link in the chain being alive today and it is he who bears the source of Islamic knowledge.

 

Let us start with the chains from the beginning to show the recorded Ahadith (in writing) and their transmission during the lifetime of the Holy Prophet, praise and peace be upon him.

 

The writing of the Prophetic Quotations (Hadith) actually started during the lifetime of the Holy Prophet, praise and peace be upon him.  Abdullah son of Amr, a companion, was the first to write down the Prophetic Quotations. He compiled a book called “As-Saadiqah” (Ibn Saad vol. 2, page 125) which contains the Ahadith that he himself had heard.  Similarly, Imam Ali, may Allah honor his face, compiled a large number of Ahadith (Sahih Bukhari, vol. 2 page 1084), Abdullah son of Abbas, another companions, made a collection (Tirmithi  Kitab Ul’ilal, page 691).  Jafir, son of Abdullah’s collection was used by the ‘Tabai’ Wahab (Tahzeeb, vol. 1, page 316) and those of Abu Hurairah, by Hammam son of Munabbeh were later reproduced in the books of Prophetic Quotations (Hadith) of Sahifa of Hammam, may Allah be pleased with all the companions.

 

Abdullah son of Amr says (ref. Tahawi, vol. 11, page 384) that Abu Hurairah used to record the Prophetic Quotations and then memorize them.  The writing of Hadith (s) took place after the permission of the Holy Prophet, praise and peace be upon him, had been given.  Abdullah son of Amr mentioned (ref. Fat-h-Al Bari, vol. 1, page 148) that Abu Hurairah had shown this collection to Abdullah son of Amr.  For his own part, Abdullah son of Amr said (ref. Abu Dawud, vol. 1, page 157) that he used to write down what he heard from the Holy Prophet, praise and peace be upon him, but when some of the believers of the Koraysh tribe came to know about it, they tried to dissuade him from doing so on the grounds that sometimes the Holy Prophet, praise and peace be upon him, was pleased and at other times he did not encourage (If the Hadith’s writer was involved in writing the Koran).  When the matter was referred to the Holy Prophet, praise and peace be upon him, he pointed to his mouth and said: “By Allah, in no state can anything untrue or unjust come out of it.”  Rafey son of Khadij said (ref. Kanzul-Ammal vol. 11 page 223) that he was permitted by the Holy Prophet, praise and peace be upon him, to record his sayings.  Likewise, Abdullah son of Masud recorded that which he heard from the Prophet, and his record was shown to the people by his son Abdul Rahman.  The Prophetic Quotations (Hadith) quoted by yet another companion, Anas, were written down by his student Aban (ref. Darmi, page 68).  The gathering of these scattered Hadith and those people who had memorized was initiated by the “Tabieen”, the people who were either the immediate disciples of the companions or persons living in the same age as the companions and the Holy Prophet, praise and peace be upon him, but had not been blessed to meet him.  Among them were men of learning and intelligence, all pious, full of integrity, honesty, and fearing Allah; it was they who started the sacred task of collecting the Prophetic Quotations.

 

To name but a few: Muhammad son of Shahab Zuhr, Hesham son of Urawa, Kais son of Abi Hazam, Ata son of Abi Raba, and Said son of Jubair, may Allah be pleased with them, went from door to door to meet the narrators of the Prophetic Quotations and collected Ahadith numbering approximately three hundred thousand, where each Hadith was recorded and counted with its transmission chains for each repetition.  Over two hundred thousand were repetitions because the same Prophetic Quotations had been repeated by many.  A number of the interviewed narrated Hadith which were not strong in their authenticity, all these narrations were recorded in the book “Tahzeeb of Zuhri”.

 

The first of those well-known and authentic books is “Muwatta” which was compiled by Imam Malik (born 93 A.H. – died 120 A.H. in Medina).  Imam Malik mentioned the names of twenty-five Tabieen from whom he had heard Prophetic Quotations, and that they lived in Medina during his life time.  The last of the Tabieen died in 145 A.H.

 

The “Muwatta” was read to the Tabieen and copies were sent to the various Islamic regions.  Approximately one thousand people read it including Shah Abdul Aziz Dehlavi and Busanul Muhaddisin.  Imam Suyuti, in the forward of his book “Tanqir-ul-Hawalik” mentions the names of fifty scholars who studied the work with Imam Malik himself and then quoted him in their own books. 

 

Many well known Islamic scholars such as Imam Bukhari (died 256 A.H.), Imam Muslim (died 261 A.H.), Imam Tirmithi  (died 279 A.H.), Imam Ahmad son of Hanbal (died 241 A.H.), Imam Shafii (died 204 A.H.), Imam Abu Dawud (died 275 A.H.), Imam Nisai (died 303 A.H.), Imam Ibn Maja (died 273 A.H.), Darimy (died 255 A.H.), Darqutni (died 350 A.H.), Baihaqi (died 456 A.H.), and Razin (died 540 A.H.), as well as others, may Allah be pleased with them, organized the Prophetic Quotations (Hadith) into subject order at the same time recording their chains of deliverance.  The methods employed were such that no scholar anywhere in the world, or in any period of history has ever attempted.  The chain of transmitters of the Prophetic Quotations were verified even though in some cases it necessitated traveling to other countries.  The piety, veracity, acumen, memory, and intelligence of the reporters was carefully examined.

 

If any link was found untrustworthy, then the Hadith was rejected, if a link was found to be missing but the Hadith stood up to the other testes it was described as being weak or poor.  The result of theses laborious and painstaking investigations were that salient details of the lives of approximately 13,000 companions of the Prophet, praise and peace be upon him, and transmitters’ names were recorded and handed down for posterity.

 

Alongside the verification of the transmitters, critical tests were applied to examine the veracity of the Hadith in the light of the Holy Koran and authentic Ahadith, together with intelligence.  Those Ahadith which failed to meet the standard were rejected or put to one side.  Later, these Hadith were recorded separately so that there would be no reason to doubt which were authentic and which were not.  It was indeed a great task, coupled with religious zeal and fervor together with dedication and piety on the part of the scholars.  Imam Bukhari alone devoted sixteen years of his life to compile his great work.

 

It was from theses enormous works that Imam Abu Muhammad Hussain Baghawi (died 516 A.H.) selected 4,439 Prophetic Quotations for his book “Masabeeh-ul-Sunnah”.  He divided the books into chapters following the style in which the books of jurisprudence had been written. Under each heading he grouped the Hadith from Bukhari and Muslim in one section and included others such as Abu Dawud and in another section Tirmithi, and did not mention the names of the transmitters nor did he give the names of references to the Books of Hadith.  In the eighth century Hijrah, the learned scholar Waliuddin Al Khatib-ul-Umri compiled it afresh adding a large number of Hadith which had been omitted in its earlier compilation making the total of 6,285 Hadith.  This collection of Hadith was given the title of “Mishat-ul-Masabeeh” and soon acquired great reputation and fame.  The book contains a selection of Hadith taken from the famous “Sihah Sitta” or books of Hadith by Bukhari, Muslim, Tirmithi , Nisai, Abu Dawud, Ibn Maja, and others such as Musnad Ahmad, Musnad Razin, and Shaub-ul-Imam by Baihaqi, et cetera.  This book serves as a handbook of guidance for all of us, in every walk of life.

 

“Jami1-ul-Usool” is another book of note which goes along with “Mishat-ul-Masabeeh”.

 

However, the last and best Hadith effort is the collection of Ghumari and Darwish totaling 8,266 Authentic Hadith, called “Encyclopedia of Bukhari and Muslim”.  It is mentioned below, compiled in alphabetical order, in subjects, and in a concordance with the Koran.  It concludes the first phase of the long awaited project of Hadith started by the first three generations and Suyuti.

 

The Hafiz Suyuti Grand Plan

 

Imam Suyuti collected 72 books, which are all the books on earth containing Hadith, into one book called “Al-Jami Al-Kabeer”.  It contains 42,000 Hadith in alphabetical order, which was later arranged by subject by Al Mutaqi Al-Hindi in a book called “Kanz”.  Al-Hindi then removed the repetition and compiled another book which was called “Muntakhab Kanz” containing about 32,000 Hadith.

 

Imam Suyuti selected 1,008 and 4,500 from the 42,000 and called them “Al-Jami Al-Saghir” and “Ziyada” respectfully, which were later compiled by Nabahani into one book called “Al-Fat-h Al-Kabeer” in alphabetical order.

 

The Wahabi Muhaddith Albani in tackling the first collection he produced it into small booklets, which later was printed together. He committed less than 150 errors in Arabic and more so in indexing. However having only less than 36 errors in Hadith rating, which later were corrected in the next mention work by his puperior non-wahabi Muhadith Al Ghumari.

 

The Grand Muhaddith Abdullah ben Siddique Al-Ghumari lead his student Ahmad Darwish to produce the best collection and called it “Rad el-Itibar” which is available on our websites in the corner for young Muhadiths.

 

At the moment all the Ahadith on earth are classified into 3 collections:

 

Collection 1: see layout picture, Arabic introduction and concordances

 

Managed by Suyuti, Nabahani, Ghumari, Albani, and sealed and finalized by Darwish. Transmitted by (all of you who are interested to be young Muhaddiths), members of Muhammad.com

 

            14,587 Ahadith broken down as follow:

                                    8,266 authentic (this is over 70% of all authentic Hadith)

                                    4,629 weak (but not false, so it is practiced)

                                                27 of which are Mawkouf (standby)

                                    1,806 false (so it is not practiced)

                       

The above collection is extracted from 30-72 books (including Bukhari and Muslim) and with world consensus of all scholars of Ahadith, even Albani of the Wahabi sect.  Albani differs in 26 Hadith, where he was overruled.  Due to the fact that he either judged some based on his Wahabi inclinations or because he learned the science from books and not transmitters his errors totaled 107.

 

At Muhammad.com, you can download the 8,266 in Arabic in one click.   It includes a general ijazah, or traditional authentic permission from Muhaddith Ahmad Darwish, the servant of Hadith.

 

Also, it is worth noting that this collection is about equal in number to “Jama Al Masool” and “Mishkat al Musabeeh” combined, being short only 289 Ahadith.

 

This collection is in a very accurate mechanical, alphabetic order which corrected Albani’s inconsistent numerical ordering.  Also, there is a section that corrects Albani in the 107 places of error.  We kept to the etiquette of the scholars of Hadith and handled his Hadith issues only, keeping away from his Wahabi tendencies.

 

Also, this collection is in progress of being translated into contemporary English and all are given away free, as is the habit of all scholars of Hadith throughout time.  We hope that the youth will revive the science of Hadith transmission by adhering to this collection.

 

Collection 2:

Managed by Suyuti, Mutaqi al-Hindi, Nabahani, Ghumari, and in progress of being sealed and finalized by Darwish and Ninowy.

 

Approximately 32,000 Hadith of Kanz without repetition, which includes the 14,587 above, leaving approximately 18,000 remaining to be finally researched.  Pray that Sheikh Ahmad receives the success from Allah to be honored to serve it. 

 

Collection 3:

Managed by Suyuti, Mutaqi al-Hindi superceded by both Collections 1 and 2 and kept for Hadith historical consideration.

 

46,624 Ahadith, prepared in alphabetical order by Suyuti.  He extracted them from all Hadith books on earth, a total of 72 books, which with repetition comes to some 350,000 Ahadith.  Mutakil Hindi later removed the repetition occurring in the 46,624 and arranged them in subjects, thereby reducing Collection 2, and thus superceding both Collections 1 and 2, rendering them for academic research only.  Also worth noting is that production of Collections 1 and 2 were Suyuti’s intention before his passing.  Therefore the scholars who finalized Collections 1 and 2 are true to the service of the Science of Prophetic Quotation according to Suyuti’s profound plan.  Truly he was called the Sheikh of Sunnah, even by the Prophet in several visions.

 

The above 350,000 with repetitions spreading in all different directions of the world for the same exact Hadith text, reaching about 1 million.

 

This means that there are about 35,000 Ahadith trafficking among a million Hadith transmitters, where all are documented, guarded, and well known.  The details are at such a level that if the Prophet said things in two ways, or if someone inserted a word, the very location and setting of the statement and who he said it to is known.  And if it is falsified, they know who the liar who started it is and who reported it via him.

 

Verbal Transmission and Written Transmission

By the time of Baihaki (died 456 A.H.), every Hadith in a verbal form was written down in a well known book, so after him, no one could come up with a Hadith.  Also, when they stamped the time, they knew where and when the transmitter was born and when he passed away.

 

And among the 100,000 companions the scholars of Hadith focuses on 13,000 companions and know the details of their entire lives and who received Hadith from them.

 

The significance of False Hadith

The Scholars of Hadith, starting with the companions of the Prophet and their children, were so ingenious in setting up a methodology to verify with witnesses that every Hadith reported second hand, not directly from the Prophet, is cornered (time stamping it at every stage of transmission, and constituting seven methodologies of delivering a Hadith from one person to another) and recorded including the integrity and biography of the transmitter and his relationship to the upstream and downstream transmissions. 

 

This methodology was not only subjected to the good, honorable people, but also the liars.  This indeed was an ingenious way to record every false statement ever said about the Prophet and also who said it, and entering it into dictionaries of Liars and dictionaries of false Ahadith.  If they gathered everything about the false Hadith, imagine the authentic ones!

 

Methodology

So, our students of Hadith should focus on Hadith terminology and Collection 1.  They do not have the authority to touch Collection 2 because they do not have the capability of the required professional judgment.  In fact, there are only a handful of people on earth who can claim this authority.

 

The most current effort is found in www.Muhammad.com which is 8,266 authentic  Hadith compiled by Ahmad Darwish As-Sheikh under the auspice of his Shaykh and the Grand Shaykh of Hadith in this century, the late Sayed Abdullah Ben Siddique al Ghumari.

 

5 The Characteristics of Those Bearing the Transmission of Hadith

 

The following lists the rules applied by the Masters of this Science for the purpose of dealing with the characteristics of those to whom the bearing of Hadith was entrusted.

 

They took into consideration the trustworthiness and piety of the narrators from the Holy Prophet, praise and peace be upon him, down to the current narrator.  They did not accept any Hadith which was submitted unless they were fully satisfied that it came from the Holy Prophet Muhammad, praise and peace be upon him.  To do this they applied such rules laid down below:

 

1. It must have been clearly mentioned that such and such a thing was said or done by the Holy Prophet, praise and peace be upon him.
2. The narrator stated that he was present or had heard the Hadith uttered by the Holy Prophet, praise and peace be upon him, or in the case of his being removed by distance of time and place, he had given a complete chain of narrators from the last link up to the Holy Prophet himself, praise and peace be upon him.
3. A Hadith leveling an accusation against a companion of the Holy Prophet, praise and peace be upon him, or Ahl-i-Bait (a member of the Prophet’s household) was rejected.
4. A Hadith having a non-Arabic style and inferior sense of words was rejected.
5. It must have been proved that he actually met each one of the chain of narrators from which he derived his information.
6. Proof that each of the narrators had received the Prophetic Quotation when they were old enough to understand the full importance of the quotation.
7. A quotation which was inconsistent with established historical facts was rejected.
8. The description of a tradition sanctioning a very severe punishment for the slightest fault or promising a high reward for a very small virtue was cause for rejection.
9. Each one of the narrators from the last person up to the Holy Prophet Muhammad, praise and peace be upon him, must have been by a person well known for his piety, virtue, and honesty.
10. Each one of the narrators must have been well known for his learning, so that he might safely be presumed to be competent both to understand the Hadith correctly and faithfully deliver to others what he had heard.
11. If a reporter narrated a Hadith which ought to have been known and acted upon by Muslims generally but was unknown, the reporter was alone in narrating it, it was discarded.
12. A saying which was contradictory to reason or a known principle of law was rejected
13. A quotation which was contradictory to the teaching of the Holy Koran was classified as being grounds for rejection.
14. A tradition contradicting the universally accepted sayings of the Holy Prophet Muhammad, praise and peace be upon him, was rejected.

 

From the aforementioned, it is apparent that the Masters of the Science of Hadith approached the subject in various ways and developed it into a system of philosophy.

 

The narrators had certain qualifications which were known to the listeners.  Not all the people collected the Ahadith and those who did would not be heard unless their good character had long been established.  The following are some of the qualifications which the narrator of authentic Prophetic Quotations must possess.

 

The Masters of the Science said that these are the characteristics of the reliable chain of transmitters:

 

1. The name, familiar name, title, parentage, and occupation of a narrator must have been known together with date of birth and death.
2. The narrator must not have spoken falsely when relating any tradition from the Holy Prophet, praise and peace be upon him.
3. The narrator must not have been accused of any crime or known to be a liar.
4. He must not have made frequent mistakes or blundered.
5. The narrator must not have been careless in relating Hadith.
6. The narrator must not have been wicked in either words or deeds.
7. The narrator must not have held any peculiar religious view.
8. The narrator must not have had a bad memory.
9. The narrator must have examined the Hadith in detail in light of the Holy Koran.

 

In the case of spurious traditions, the Masters of Hadith recorded the following:

 

1. Whether it was invented by the narrator.
2. Whether it was borrowed from other people.
3. Whether it was based upon another doubtful Hadith.
4. Whether it was due to the narrator’s skepticism.
5. Whether it was due to ignorance on the part of a pious devotee.
6. Whether it was due to religious bigotry.
7. Whether it was to please the ruling classes, such as a king or an official.
8. Whether it was only for popularity.

 

In addition to these rules, the Masters went to great lengths to ascertain whether the narrator had only given the meaning of what he had heard or the actual words of the Holy Prophet Muhammad, praise and peace be upon him.  Unless the narrator had been proved to be known for both learning and piety, the deviation was looked upon with suspicion and the Hadith rejected.

 

When Mecca peacefully surrendered to Prophet Muhammad, praise and peace be upon him, he had approximately ten thousand companions.  As-Suyuti mentioned in one of his alphabetically arranged books concerning the biographies of twelve thousand companions of Prophet Muhammad, praise and peace be upon him, that when he left this world, he left behind him approximately one hundred and fourteen thousand companions.

 

In this science, we are taught that Imam Malik (who taught in the second century, died 179 A.H., 795 Christian Era at the age of 85) taught his book of Hadith “Muwatta” to no less than one thousand students.  Consequently the numbers of the second and third generations of transmitters increased.  At the same time the history of the lives of the transmitters increased and were known then recorded in the Science of Asma ur Rijal (the Lives of the Transmitters).  In this way, both the true and false narrators became known and recorded.  The false narrators were rejected with their work and verified transmitters were protected by the reinforcement of this science.

 

6 Classification of Prophetic Quotations (Hadith)

 

1. Mutawatir (Continuous) – This is a tradition reported by a large number of people at different times, so as to make it impossible for any corruption to permeate.
2. Sahih (Sound) – This title is given to the utterly flawless transmitted Hadith.  There is neither weakness in regard to the chain of transmission (Sanad) nor in the text (Matn), nor is there any contradiction in the established belief in the Holy Koran.
3. Hasan (Approved) – This is similar to Sahih tradition except for the fact that some of its narrators have been found to have a defective memory when compared to the narrators of Sahih Hadith.
4. Ghareeb (Rare) – The Hadith in the chain of transmission for which the number of narrators is reduced to one at any stage is known as a Ghareeb Hadith.  Imam Tirmithi used two special terms regarding both the Hasan and Gharib Ahadith expanding their categorization which are:
   1. Hasan Sahih – A Hasan Sahih Hadith is one which has a higher degree of authenticity than that of Hasan, but at the same time its degree of authenticity is somewhat lesser than that of Sahih.
   2. Hasan Sahih Gharib – A Hasan Sahih Hadith is at times qualified by the word Gharib when the link in transmission is joined to another at a certain point by one transmitter only.  It is of course Hasan in respect to its soundness and Gharib only in regard to its chain of transmission.
5. Mashhur (Well Known) – This is a tradition which has been handed down by at least three different reliable authorities, or according to another definition, a tradition which, although widely spread later, was originally transmitted by one person in the first generation.
6. Muttasil or Mawsol (Joined) – This is a tradition which has successive narrators without any missing link, irrespective of the fact of whether it is traceable directly to the Holy Prophet, praise and peace be upon him, or to one of his companions, may Allah be pleased with them.
7. Marfu’ (Traced Directly) – This is a Hadith which is not as strong as the one in the previous classification and is traced directly to the Holy Prophet, praise and peace be upon him, and has more characteristics.
8. Mursal (Forwarded) – If a companion of the Holy Prophet, praise and peace be upon him, is found to be missing from the chain of transmission and one of the Tabieen  (successors of the companions) transmits it, then the Hadith is called Mursal.
9. Maukuf (Suspended) – Maukuf is a Hadith in which the companion does not make the fact explicitly clear that he is narrating the Hadith of the Holy Prophet, praise and peace be upon him.  For example, the narrator says that Hadrat ‘Umar Ibn Khatab said such and such.
10. Qudsi (Divine) – The Prophetic Quotation receives its meaning from Allah but the words are from the Prophet, praise and peace be upon him.  In a Hadith Qudsi however, both the meaning and the words are from Allah such as those of the Holy Books given to Abraham, et cetera.  The difference between the Hadith Qudsi and the Holy Koran is that the reading of the Holy Koran is used for worshipping and the Holy Koran contains the challenge from Allah for anyone to produce a verse like it.  The following Hadith has been transmitted on the authority of Abu Dharr Ghifari, may Allah be pleased with him, in which the Holy Prophet, praise and peace be upon him, conveys the message of Allah in His very Name:

 

Hadith Qudsi:

“Oh My worshippers!  I have made oppression unlawful for Me and have forbidden oppression for you also.  Therefore, do not oppress one another.  You all go astray except for the one whom I guide to the right path.  Therefore beg guidance from Me only. (Muslim)

 

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