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The same way that Allah subhana wa ta'ala he sent down the Quran, he also sent down the sunnah. How do you know that is for how do you know is and Allah says in the Quran
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obey Allah and obey the messenger sallallahu alaihi wasallam. Meaning the prophet sallallahu alaihi wasallam has also complete obedience in what he tells us.
Sall wasallam. That verse can't be said that it ended when the prophet died.
It also
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has to still carry on for us today. So how do we bring it back to the messenger when he passed away?
If the hadith is and you don't follow it, then you're a misguided person. All of my um gonna
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enter j every single person. every single person except the one who refuses.
The Sahabas were shocked. Who's going to say no to entering Jenna?
He said the person who disobys me, he's the one who refused to enter Jenna. He's the one who didn't want to enter Jenna.
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So if the hadith is and it's authentic and you know it's authentic, then it's a problem now. Now it's a what?
A problem.
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How are you doing? >> Alhamdulillah.
I'm very good for having me. >> Today we want to discuss about hadith.
So in our times many people they reject hadith altogether and say we should only follow the Quran. There's no need of hadith.
What is the scholarly response
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for this?
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Before I answer your question, it's also important to take a step back and actually understand first of all what the hadith is and then we can look at the relationship between the hadith and the Quran. The hadith is a legislation from Allah
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as well. The same way that Allah subhana wa ta'ala he sent down the Quran, he also sent down the sunnah.
As Allah said to the prophet sallallahu alaihi wasallam, Allah has sent down on you the which is
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the Quran and and anyone who knows the Arabic language will know that the wow the letter wo it shows separation between the two things Allah sent down the
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saying after that it means that The hikmah is something other than the kab. So it has to be separate and different from it.
The Quran and hikma. So the scholars they mention that the here is referring to the sunnah of our beloved
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messenger. And also the verse in the Quran where Allah says the verses of Allah is recited in the house of the prophetam and which is the sunnah.
So all of them they come from
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Allah. The prophet sallallah wasallam he spoke with revelation.
Everything he said what he was doing and
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etc. This is a revelation and every word he uttered sallallahu alaihi wasallam was a revelation.
He does not speak from his own desires. is a revelation.
So the sunnah is a revelation and we were instructed clearly and
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categorically to follow the messenger sallallahu alaihi wasallam. Allah instructed us in the Quran to follow him.
Allah says in the Quran obey Allah and obey the messenger sallallahu alaihi wasallam. And if you look at the verse I just mentioned
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obey Allah obey Allah and obey his messenger. The word obey has been repeated twice.
Meaning the prophet sallallahu alaihi wasallam has also complete obedience in what he tells us.
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If there is a dispute that you have in a matter, bring it back to Allah and his messenger. That verse can't be said that it ended when the prophet died.
It also has to still carry on for us today. So how do we bring it back to the
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messenger when he passed away? We bring it back to his hadith and the narrations that have come to us regarding himatam.
The prophet already told us that there are going to come a people
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who will say this statement that we will only take the Quran and we won't take the sunnah. The prophet already told us and those people are not upon the way of the prophet sallallahu alaihi wasallam.
This is not Islam. Is salam is the Quran
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and the sunnah. Now coming to your question, I'm trying to answer your question.
It is a must to understand the relationship between the Quran and the Sunnah. You have to understand it.
Yes, there are some verses in the Quran that the Sunnah emphasizes on those things.
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The Quran mentions certain things. The sunnah comes and he emphasizes on those things like as you know the Quran prohibits us from zena don't come close to zena and the prophet sallallahu alaihi wasallam mentions the same message which is to stay away from
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zena stay away from the seven things that will dip you into the hellfire the prophet he said the prophet he mentioned stay away from zena they dip you into the hellfire being disobedient to your parents the Quran talks about it and how serious it
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is and that we should stay away from being disobedient to our parents. And the Sunnah comes and he emphasizes on it.
That's the first relationship where the Quran mentions something and the Sunnah also mentions it. They are complimenting one another.
They're reinforcing each other. But there's also another relationship
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which is the second where the Quran mentions something but it's not something we can act upon because it's ambiguous. It's not clear in the verse.
The Sunnah comes and it clarifies it.
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as Allah told the prophet sallallahu alaihi wasallam that we sent down on you the revelation so you can clarify for the people. So now if somebody wants to pray salah, how do you do?
How do you establish a prayer? How how would you know
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and how would you know that is two? How do you know that is four?
How do you know is four and is three and is four and what time they all prayed and what time they leave leave. Where are you
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going to get all of this from? Is the sunnah of the prophet sallallahu alaihi wasallam when he said the same with
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where are you going to know Hajj from? When to do Hajj?
How to do Hajj? What breaks Hajj?
What are the conditions of Hajj? What are the pillars of Hajj?
What are the recommended things to do in Hajj? What are the obligatory things to do in Hajj?
From where to where do I go?
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All of that is what the prophet told us. Take Hajj from me.
So this verse it's an ambiguous verse. We can't act upon it unless we look at the sunnah.
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We can't act upon it unless we look at the what? Sunnah.
The zaka. How do you know what to give?
How much do you give? When do you give it?
Who do you give it? all of that the sunnah came and it clarifies it in great details and how it's given to every single person
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there's another relationship between the Quran and the sunnah now which is the Quran might mention a ruling general and the sunnah comes and it specifies it the Quran is general and the sunnah is specific like for example the statement
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of Allah now cutting the hand of the thief The eye is general. It means whatever he steals and how much he steals, it doesn't matter.
It's all general. But the sunnah came and it said
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the sunnah came and it kept where the cutting of the hand starts, what part of the hand is cut, etc. And last but not least, the relationship between the Quran and the Sunnah in some situation is that the Quran
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doesn't mention a specific ruling. The Sunnah comes and it adds onto it because the sunnah is a revelation from Allah.
The ayah Allah he mentions
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to combine between two sisters in marriage. You're not allowed to.
A man can't marry a woman and then her sister together at the same time. You can't do that.
But the sunnah came and added on that a
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man can't combine between a woman and her maternal auntie and her paternal auntie. The Quran, the verse didn't mention that the Sunnah came and it prohibited an additional thing which is you're not
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allowed to combine between a sister or a woman and her auntie, maternal aunt or a paternal auntie. You're not allowed to.
So the sunnah does add things onto the religion that the Quran hasn't stated.
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Shake you mentioned that the sunnah is a revelation from Allah subhanaa tala itself. >> Mhm.
>> So uh many people they use or they go to the hadith of that pollination wherein Muhammad sallallahu alaihi wasallam said something with regards to
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this. So how can we counter that point?
How that doubt is can be eliminated? >> So you're referring to the hadith where the prophet sallallah.aii Alai wasallam he came by a few group of companions
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who were pollinating the flower and what happened was um the prophetam had prescribed for them the way to do it and then it didn't work and then they came to the prophet we
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followed your your your advice we did what you told us to do and it didn't happen or it become the way that you told us. And then the messenger he said his famous statement which everybody knows and a lot of us have memorized it and
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you guys are more aware of your worldly affairs. That's the hadith that you're referring to.
Now first of all what we have to understand is this is a matter of the duny that the prophet was telling telling them and when we're talk what we're talking about
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is the prophet speech related to religious matters issues related to Allah and the day of judgment and this deal everything related to this religion that the prophet tells us is a revelation from Allah. The discussion is
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specifically restricted to matters of the the matters of deed. As for matters of the prophet sallallahu alaihi wasallam he told the companions here he said and he would sallallahu alaihi wasallam
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take advice from the the people regarding certain issues in worldly matters strategies battles were done by the advice that the companions gave ali who's a Persian man was the one that suggested the trench to be done the he's
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the one who's prescribed that and told the prophet sallallahu alaihi wasallam to do that and the prophet took it from him. So worldly matters humans are allowed to do theirat their innovation contribute to science and bring all
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these things out. Islam loves that promotes that tells people to go for it.
As for matters of religion this is scripture. This has to be taken from Allah and his messenger.
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sallallahu alaihi wasallam. All the roads are blocked.
The only way to get to Allah is through Muhammad. And I mean through to Allah, I mean legislation, rulings.
We don't know what Allah loves and is pleased with except that which the prophet informed us.
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He's the one who knows Allah better than any one of us. So that hadith is talking about worldly matters and what we're talking about is religious matters.
of shake. Uh if a hadith is authentic, it is sahi, is it allowed for a Muslim
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to not follow it or it has the same ruling that it is binding like the Quran? If the hadith is and you don't follow it, then you're a misguided person and you know it's authentic.
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He said,
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He said, "If I transmit It's a consensus no
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difference of opinion that the Muslims all agree that what anyone who it becomes clear to them a prophet in a matter it is not permissible for that person to leave for any person whoever that
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person is even Allah he says we were instructed to Follow what has come to us from our Lord. And what has come to us from our Lord is what?
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Both of them they came from Allah. Sunnah is a revelation from Allah.
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Subhanahu wa tala. We have to follow it.
If we don't follow it is misguided. Allah says in the Quran, They are not true believers until they
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make the messenger sallallahu alaihi wasallam they what judgment but now that the prophet's passed away what is the judgment the sunnah the prophet even said in an authentic
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all of my going to enter Jenn every single person Every single person is going to enter Jenna except the one who refuses. The shock who's going to say no to entering Jenna.
He said the person who disobys me, he's the one who refused
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to enter Jenna. He's the one who didn't want to enter Jenna.
So if you don't if the hadith is and it's authentic and you know it's authentic because sometimes it can happen that you think it's authentic but I don't think it's authentic. as we're disagreeing on the authenticity
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of the hadith. No, you think it's authentic and I think it's authentic and then you choose not to follow the hadith for an apparent reason then yes definitely if you have a reason why you're saying this hadith cannot be acted upon maybe because it's abregated maybe because it's a general
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statement I have a specific statement then now what you're doing is what the scholars do which is your mah going down a good route but the fact that I don't like this hadith it doesn't sound nice to me I don't like it then it's a problem now it's what a problem You're
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not take you're not say you're not explaining why you're not following this hadith. You have to have an explanation of why you said the hadith is you said the hadith meaning this means this.
So why are you not acting upon it? Give a scholarly response to this.
Go down the route that the scholars have set. Are
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you saying it's a general statement and you have a specific statement? Are you saying that it is abregated?
Are you saying that it goes against other narration? Give something.
Explain. which is >> when it comes to like give us some like
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you said give me something why you are not accepting this hadith. Many youth today they have their faith based on science.
They come across a hadith wherein the sun where does it goes when it sets
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>> and then they see that it is in opposed to the normal observation what they see they know the earth rotates and the sunrise sunset is because of that. So when a person a youth he comes across this hadith >> what should be the steps he should take
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to understand such hadith like what can he do to understand such a hadit because he feels that it is going against the normal observation. >> So please can you shed some light on that?
>> Science has to be understood. Science is not fact.
Science is not a fact. Science changes
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hypothesis theories. Science cannot give you a explanation on everything.
Science doesn't explain everything. Why am I drinking this water?
Science
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can't explain that. So the idea that you give science complete freedom to be the one to dominate everything and explain everything that itself is an unscientific statement.
It goes against science in it in its
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essence and a lot of the time science is based on uh observation and you mentioned it and human observation itself is also restricted as our minds are restricted
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to give your eyes or your mind unrestricted freedom it's an illogical absurdity if I took a cup and I put a pencil inside it what What does it look like? It looks like the pencil's broken.
When
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I take it out, it looks fine. When I put it back in, it looks like the pencil is not straight.
That's something I'm looking at which my eyes are telling me different to what it really is. You're driving on a road and the sun is
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hitting that surface of the earth and it looks like there's water in front of you. As you drive, you think there's water.
As you get there is no water. So this shows you that your looking and
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your brain can sometimes fool you and trick you. How do you then want to take your your observation to another level and talk about the unseen?
The unseen
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is not something your brain and your eyesight can fathom. You're struggling to fathom and grasp things that you're looking at.
You see it differently. And you see two people look at one thing.
Sometimes they're telling you two different things and they'll both
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looking at it. So this is where revelation gets involved.
When it comes to the unseen, revelation steps in and says to the brain and says to the eyesight, wait. This is the
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unseen. This is a realm that you can't comprehend.
You have to believe. You have to what?
Believe. Right now, there are things that we believe in that we can't see.
If I was to go there and
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hit you hard and you said, "Oh, I feel pain. I I I can't feel your pain.
I can't see it. I can't smell it.
I can't taste it. I can't.
It doesn't. All my senses will not apply.
I have to take your word for it. So at certain times, you have to
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believe what you don't see. Gravitational force.
You believe in it when you can't see it. And so then it's unfair for a person to pick and choose uh when they want to accept their eyesight
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or their observation or their mind but revelation in its entirety they want to reject it. I want to say one point which is very important.
The reason why a lot of the times we can't understand uh what the revelation sometimes says is because our religion doesn't mention the
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impossible but it mentions some things which are it doesn't there's no the Quran and the sunnah is never going to mention something which is impossible it can't happen
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but it might tell you sometimes things that you might be confused with it's called maharat Means your brain is struggling to fathom with it. It's not impossible but it's how did it happen?
How you just can't
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understand it but it's not impossible. Can happen but for you it's like how you understand changes from time to time.
Things that confuse your mind change from time to time. If you was a thousand years back,
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if you were to tell people that you could talk to somebody in another side of the world from a gadget, Yeah. and they can see you from that gadget or that phone, they will say, "Are you crazy?
How's that going to happen?" It will be confusing to them and it now
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isn't confusing to us. Actually, not only am I able to talk to you, but I can also see you instantly.
The same minute you're saying that I'm seeing it on the other side of the world.
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If you told them that you will be able to travel from one side of the world to the other side of the world in this much speed, they will look at you and say you're crazy. It confuses their mind.
But today it doesn't. So as time goes on, things become more clearer uh to us and we see
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things that now make sense that didn't make sense. So look at the Quran and the Sunnah.
You might find and you will find things that confuse the mind but not things that are impossible. The religion will never mention
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the two opposites coming together. Someone something can't be black and white at the same time.
Can't be cold and hot at the same time. Do you understand?
That's impossible. Do you understand?
>> Yes. The issue of the sun that you mentioned again it falls under the things that the
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mind will struggle to fathom but that's not a problem. There are a lot of things that our brains can't fathom how they work and how they and we still believe in them.
Just add it to that list.
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Some people they argue that hadith they were written down centuries after the prophet sallallahu alaihi wasallam passed away. So does it uh it casts doubt in their heart like is it authentic?
Was it really preserved? Can we really trust
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them? What do you have to say about it?
The hadiths were not preserved after the prophet's death. This is important.
It was preserved in two ways. Preservation happens through the sunnah
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in two ways. The first preservation was by memory and the second one was by writing.
It was written at the time of the prophet wasallam and it was also memorized at the time of the prophetam. There are many extensive evidences that it was written at the time of the
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prophet and it was memorized. What did the prophet say to the companion?
The prophet said write for so was written for him. And they came to him and they said to him, "Did the prophet give you something
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privately that he didn't share with anybody else?" He brought a note out, a paper and he said that the prophet sallallahu alaihi wasall and then he mentioned what was written on there for him. So the Sahabas, they did write things.
But if the person is saying or the
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question is saying or the question is books of hadith have been collected and they've been written in the way that they're written now, then yes, of course. But the hadith were written for people.
It's just that at the beginning of Alisam, the prophet prohibited the writing of the hadith. He said
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only write the Quran. Anybody who's written anything other than the Quran, wipe it off.
That was the beginning of Islam. After that, he allowed it once the Quran settled in people's hearts and etc.
So the sunnah was preserved by memory and then it got passed on by writing.
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And that's the quick summary of the preservation of the hadith. A lot of the people who say these things, you will realize they don't know the science of hadith.
How rigorous the science is. How they verify what they accept and what they don't accept.
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The people whose narrations are accepted and those who are rejected, unknown when they were born, when they died, who they sat with, their belief, their affairs is under a microscope. It's checked.
Their precision in memory
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is tested. We all know the famous story of Imam Bkari how he was tested by a group of people.
They came to him and they tested his memory to see how strong his memory was. It's not only him.
There were many of the scholars that were tested and they will tell you so and
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so's memory left him at this time. They know it.
Ah they will tell you this person he only can narrate from his papers. If he ever reads it from me, nobody accepts it.
The students put their pencils down. They don't write it.
They only write it from him when he brings out his papers
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and he reads from his papers or his notes because his memory is his notes or his uh uh precision is his notes. He's not precise when his notes are gone.
He's not allowed to narrate from memory.
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Books have been written on individuals of hadith, their reality, their names, their teachers, who they took from, what the scholars said about them. It's a rigorous work.
It's not a light matter. We have [Music]
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we have the we have the we have the we have books after books that have been written on the biography of individuals. Some of them towns and cities liked
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where he talks about the scholars of Baghdad and the scholars of Sham and he talks about h we have uh people in particular books like
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it was originally from the it's only based on the six books of hadith. the scholars in there where they've narrated from whatever books they have.
So Bkari any book of his
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whether be any he's written or all these narrators are in there you can see their names their history everything I can double check it you understand there are scholars who preserve this and look took care of it but when somebody doesn't
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know something he just shows animosity towards it when you're ignorant of something you hate it and you hate its people you hate it and you hate its people.
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Shik can you refer back to some early hadith work which were written before uh Imam Bkari also so that people know that there was some written work also before I imam Bkari's hadith collection >> there were sahifas that were written by the companions
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and other companions they wrote it is saying that and he more hadith than I did. Abuer is saying Abu Hur used to write everything.
Look,
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Abu Hurd sorry at the time of the messenger came to and they said to him, "Do you write everything that you hear from the prophet?" He said, "Yes." They said, "You know, sometimes he jokes and
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sometimes he's serious and are you writing everything?" He said, "Yes, I write everything." Then they laughed at him and then this put issue in his heart. He went to the prophet sallallahu alaihi wasallam.
He said and he said this to me that I I write everything that you say and they said why do you the prophet jokes and
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he's serious. The prophet then said to him right nothing comes out of this except the truth.
Nothing but the truth comes out. Was writing everything that they came from
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the prophet sallallahu alaihi wasallam. Abu same thing was writing everything that he took from the prophet sallallahu alaihi wasallam.
So there are books before Bkari. There's the it's beforeh
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and even at the time that im wrote his all the scholars were writing it. They stood up wrote bookd
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giants they were writing they're documenting their works and it was written so the books of hadith are there plus the books of hadith are chains so they I look at this scholar who authored this book like the of Marik Malik has a
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stu the teacher called for example he's teaching is took from who took from who? The prophet sallallahu alaihi wasallam.
So Malik is the student of Nafir. This is one of the chains.
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So we have Malikafir Omar and who the prophet sallallahu alaihi wasallam. I check who is I check who Malik is.
I check and then to the prophet sallallahu alaihi wasallam. That's the whole book and
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like you have to understand this doubt that these people are bringing why was it not brought at the time when the scholars were authoring these works because the people who are bringing these doubts have no knowledge of this
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science. You look at their history they don't know what they're talking about.
They are orientalists whose entire history is based on he say she say. Western history has no factualbased
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proving me method of how this happened. It's tampered with.
There are no chains. There are no sources.
A lot of events that they mention. Huh?
So they what they're saying to us is because we're like this, you also like this.
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That's what their story is. But we're not accepting that.
>> Uh actually when I started reading about Islam initially and I started reading about hadith especially. >> So I came across a statement wherein
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people were telling or requesting Imam Malik to write down the book of Hadith >> and he was a little bit >> mean resisting it not to write >> hesitant. So this brought a thought for me in my mind that uh maybe before that
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there were no hadith written that's why he was resisting it. >> So like you mentioned now there were many multiple books which were written even before.
>> Yeah. Yeah.
Yeah. >> And he started
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he's the teacher of Malik. Ah he did aiz said let's write the hadith compile it together it was written but let's all bring it together the people memorize let's bring their memory together what are certain parameters if in short
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if you can uh tell us like how the scholars they determine whether hadith is authentic weak or fabricated and mean what is the beauty about the isnad the sanat process the chains of narration
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with which gives us that confidence in hadith. Can you just tell us about that and when were the books written about the people the individual biographies which you mentioned?
So here we have to understand the science of hadith mah I can't explain the science in in one sit
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or two it's an entire uh field and it requires a longer session but if I summarize for you the scholars of hadith they said we're not going to accept any hadith unless it meets five conditions
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five conditions three of Those conditions have to be there and two of those conditions have to be absent. Simple as the first condition is the chain has to be connected.
Each person has to have taken from the person before them. Connection has to be there.
So that's a
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the chain of narration is what connected. Second condition is that the narrators are what?
They have which is precision. Their memory is on point.
Number three, integrity.
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Integrity. Integrity means that this narrator is known for his daana, religion, integrity, etc.
He can't be a liar, a person who's suspected to lie, an innovator, a misguided individual. That's three.
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Those three conditions have to be there. They have to be found.
And then we have what? And then we have two conditions that have to be absent.
They have to be gone. We can't have these two which is what audation
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that opposes other authentic narrations. And the last condition that is that is needed.
So by the way as I said to you the last two conditions they have to be absent. The last one is
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the fifth condition and also the second one that needs to be absent is a hidden which is there can't be a hidden defect. A hidden defect is that there is at
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times the hadith looks like it's connected. It looks very good.
But when you investigate more the scholars of hadith, the more they investigate, they start seeing a a problem here. This one is one of the trickiest and it requires
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scholars who are called the elites. Not everybody can see this one.
This one he has a called aith very good book. But he talks about a
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hadith which have defects but when you look at it from the top it looks fine. They go in.
Now let me explain something more. Now that was quick surface.
Let's go a bit down. Now the connection of the chain there's a
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long discussion. What constitutes connection?
There is what is known as how should everyone take from the other person? What wording should they use?
That's an entire discussion on that. Then you have the issue of precision.
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The precision they they divided it into two. They said there's he's precise but he only is only precise when he has a book.
So it's accepted or
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his precision is there when he's memory when he narrates from his memory. There's a discussion on that one.
And then you have the the other one which is um he is his integrity.
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This narrator is he a liar? Knowledge is not taken from him.
Is he suspected to lie? Knowledge is not taken from him.
There's a list of things means he's known to do major sins or he has or he's consistent upon minor sins.
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Oh list. So that's now integrity.
We're not going to accept it from you. Sorry.
Knowledge of hadith sit aside. No one's accepting it from you.
The connection of the chain. Let me one
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time go back to it. Any hadith which you ever find that the scholars rejected it and they don't accept it is either because of the narrators being criticized or the chain as an issue generally goes back to that
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means what there's a disconnection in the chain any connected is one of those or or which is
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and a those are hidden. And then you have the criticism of the narrator that's one of two his the criticism of the narrator is his memory or the criticism is his integrity.
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Do you understand? If his memory is criticized there's and etc.
or his integrity is criticized then this is
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the list goes on scholars studied this this in great details authored books on it many books have been written it's a book that's written on the science of hadith this what I just mentioned it's there
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it's one of the biggest books that are written abd has a said everybody who came after
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they need in his books he's written about every science of hadith he's written a book on it you have the of you have the by you have the
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You have the by known as you have the by where he explained it. He called it
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he wrote it down. in that book signs of hadith.
You have
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the smallest where he mentions all of the the the words that you need need to know in the science of hadith. That's just the side of it.
Then you have
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hidden defects that is asked by eti himself after he finishes he has written on the the hidden defects that I was talking to you about the at the end which is and has a
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whole book on it and then imbra he came and he authored an explanation on it then you have books written on just narrators I told you some of one of the best books. You have the uh
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the you have also doing his works on the on that you have that he's written. You have his that he's authored.
You have tons of
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books all specifically just narrators. You have you have the of you have the of himself.
You have the imbal
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you have plethora of books in the science of the narrators. It's not a light matter.
We're talking about hundreds of volumes. on the science and then
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and they randomly just say this is all hocus pocush. They bring about a question shake uh that okay an individual an individual a scholar obviously a scholar he has
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written books about how others were he has written the biography about other individuals how precise is he in writing this and if he lives in the same area in the same era it is okay but many of times I mean
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if he lives in the same area and the era then how is he judging the people like now we live in the world where don't judge me thing is very common so one is that and the second point to this is Imam Katir Rimulah he's writing it he
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lived in the seventh or 8th century if I'm not wrong so how is he writing about the people who were living in the first and second century hijra can you please elaborate on this >> so these are questions that a person can ask and there's no problem about asking these questions but the problem is Just
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because you ask these questions, you automatically reject the hadith. It makes more sense for you to ask these questions and then pursue the path of learning the science of hadith and say look I want to know how these men came to that conclusion.
And if you then studied, you will come to the
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realization that yeah these people are very solid and they are very rigorous and how the framework that they have set is just magnificent. and and these great giants.
They are
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bringing every information by way of chains. They're not bringing anything from themselves.
They have to quote who they heard from, heard from who, heard from who to that person who said it. So
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they're going to go back to, for example, scholars that lived at the time like who was alive. who saw these individuals, criticized them because he saw them or scholars before who were there, who saw those narrators,
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who criticized them, who praised them, who spoke highly of them. It's all there.
Everything that has been said about a narrator is in the books. You go there, you find it said this
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said this and said this. imu alkar said this imbus [Music] he said the following statement said this about this person said this
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about this said this about this person do you understand we're talking about the scholars of that time speaking about the people that they lived with and they saw their biographies your biography is written by the government right when you
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were born where you were born your biography school you went to grant that's exactly what they did. They were the ministry of affair, foreign affairs.
This is what they were. They were governments.
They were writing all these documents and these details of these people, gathering information. If today
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you wanted to marry your daughter to a brother, you can do a background check on him, right? We call it CRB check, right?
>> That where you going to get all that information? From a database, from people, from the streets, what they say.
You're going to sift through that information and you're going to realize
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who's right and who's wrong. Right?
>> That is very important. Actually people they think hadith as a normal science means what they study or historical evidence which the secular historians write but it's very different and uh
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subhan Allah and this is uh why we see when the ad the scholars the shik when they start teaching they teach us about uh respecting the scholars trusting the scholars and learning from them and respecting knowledge itself. Mhm.
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>> So this is why uh this is very important like we trust and we understand their efforts and we learn about the scholars so that we understand what efforts they have taken so that we trust them and trust the hadith and all the knowledge what
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>> not even just that these scholars as much as we love them and we trust them and we believe what they're saying is true we also do know that they're human beings they can get things right and they can get things wrong but they've put their argument forward check their arguments Look at what they're saying.
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You get to that point where you can test them. They didn't just say we said this, follow it.
Like I might criticize a narrator. Another scholar will come and say I don't agree with you.
Both of them are there documented for you to see.
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Do you understand? The criticism of Yah is here and Ahmed's praise for example might be here.
Do you understand? Yes.
>> Then you check why did Yah speak about this person and Ahmed praise this person and then you use all of that information
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to understand whether the hadith is or not but that's some narrators certain hadith the all agree the authenticity of it there is no dispute about it everyone agrees of these narrators that are authentic reliable trustworthy no
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one has ever criticized these people you're going to reject that based on these little hadiths differed on. >> No, that was very insightful.
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Why are the six books of hadith very famous? Means what we know that there are many hadith books but the six books they are very famous.
So what uh brings them gives them this status mean why the
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scholars have given them this status. So these six books of hadith the way that they came about was not from the Sahabas or the just this is become the scholars of hadith they selected these number of six books of hadith but it's not agreed upon
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some scholars there six is different to other six there's differences of opinion which one should we put in and which one should we not put but when it got standardized after
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he placed in his book and then came and wrote the for the now became those six books especially
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the last one was disputed where should we put it but those books that were written before even Abdani's books And this is where they disputed which one should we make the sixth one. Some
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you know suggested some said some other books Muhammad's Muslim and etc. But any after that after then it became known that these are the six that are taken Bkari Muslim which are only
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and the other ones are sunn is disputed. Is it or is it disputed like in the rest are and the reason why it's chosen it's not
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it's just the agreement of the scholars of hadith amongst themselves. Now with the rise of social media many fabricated or out of context hadith are widely shared among the Muslims.
how a normal Muslim can understand whether it is
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authentic or no and whether he can share it or not. This is something Allah spoke to us about it in the Quran.
He tells us subhanahu wa'ta'ala. He says
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this ayah there's another way of reading it. The scholars they say that this ayah there's a and there's a and I'll explain what it means.
Oh those of you who believe if a brings you information
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verify it. The opposite is what?
That if a reliable person brings you information accept it. If a person is unknown I don't know this person.
What do I do
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in that situation? The scholars they say he takes the same ruling as a you have to verify.
Is it true he's saying or is it what wrong what he's saying? So when you see these not these hadiths quoted on social
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media somebody sharing it you can't accept it unrestrictedly. You have to go to the source yourself and check it and see it or else you haven't verified.
Stop spreading this. I personally have seen a hadith which shocked me when I
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first saw it and of course I have not memorized all the hadith of the prophetam little I've memorized but this hadith looks very out of place I look for it I can't find it anywhere and
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then I realize it was a AI error that that person fell into they put in GPT and it brought this hadith for them made up. So this is is very serious.
It's dangerous because the prophet sallallahu
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alaihi wasallam he said anyone who lies about me deliberately should prepare his place in the hellfire. So it's it's dangerous.
I don't the person is not deliberately trying to lie
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about the prophet but you have to be very cautious about what you pass on or what you give to the people because remember you don't want to guide the people to that which is wrong you want to guide the people to what is uh good that's why Abdahi Abbas
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when the fitna happened the trial and the tribulation happened between the companions and a lot of deviated groups started to come He didn't listen to people when they said he wouldn't listen to them. So the narrator said or the individual said to
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imbal you're not even looking at me. You're not even trying to listen.
You're not even attentive anymore. And then he said when the people started to make up narrations and just do what they wanted.
H we only take from selected group of
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people. We don't take from everybody.
We don't give our ear to everybody and we don't listen to everybody. Now if a student he wants to
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go deep into this field of hadith what is your advice what path he should take so that he learns more about hadith and he can go deep into it. >> So I I would have to be an expert myself in the science.
I'm not I'm not an expert but definitely when you're
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learning the science you do really need to know the Arabic language. Arabic language is a very important aspect of understanding any Islamic science but there are many the science of hadith is a big field
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is just one of it like there's there's there's there is like so many branches fall under the science of hadith learning mustah is only one thing
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it's just a more se segment of you haveith how to grade hadiths studying the chain specifically in more details as well that's another and how did these
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books of hadith what's the and studying all of that is another thing um I don't know if I mentioned the hidden defects of the hadith that's that's another another issue so there's a lot to study just in the science science of hadith but definitely I would say start with
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the so you can at least understand the terminologies that the scholars of hadith when they're talking amongst themselves that they're using so you can understand it ask Allahh he blesses you brothers for having me and allowing me to be here today to share some benefit with you
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which I haven't prepared for but and I haven't seen the questions before in I hope what I said was a source of benefit and it answers the question in more details for We are very thankful to you
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alhamdulillah for giving out this opportunity. >> It will help to clear a lot of misconceptions about hadit which which is which are thrown at the masses also and masses >> only got the right person for the job.
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>> Yes. >> Then maybe then it would have been better.
But subhan Allah may Allah forgive me for my my ignorance and my uh >> my shortcomings. We learned a lot.