The status of hadith in legislation

The pure Prophetic Sunnah is the second source of Islamic legislation after the Holy Qur’an, and it explains and elaborates the provisions of the Qur’an, and it clarifies the principles and conditions of worship. The scholars, old and new, paid great attention to the hadiths of the Prophet, and the men of hadith took great care of the authenticity of the hadiths in terms of their chain of transmission and body, where they codified them and preserved their sources, quoting from trustworthy and just narrators, and as a result of this care, sciences related to the noble hadith appeared; Such as: the science of wound and modification, the science of men and the study of chains of transmission and other sciences, and divisions of the types of hadith appeared for different considerations; Including: the types of hadith in terms of their attribution to the one who said it, so what is the transmitted hadith, and what are its types?

The meaning of the hadith raised and its ruling

Knowing the meaning of the raised hadith according to the people of hadith, revealing its status according to its relation to the one who said it, and clarifying the rule of invoking it put researchers before facts through which they can enter into the rest of its issues, details and subtleties according to the people of hadith:

  • Meaning of the transmitted hadith: It is everything that is attributed to the Prophet, may God bless him and grant him peace, whether this attribution is a word he said, an action he did, an order he approved, or an attribute of his attributes. or subordinate or otherwise, and it is raised by the connection and interruption of the bond.[1]
  • Relationship of the hadith to the chain of transmission: It is worth noting that every hadith attributed to the Prophet – may God’s prayers and peace be upon him – takes the name of the transmitted hadith; Looking at the source of the text without the chain of narrators, there is no relationship between the text and the chain of transmission in the terminology of the transmitted hadith, even if it was narrated by the companions through the chain of transmission.[2] However, Imam al-Hafiz Abu Bakr stipulated that the hadith be called a chain of transmission with a chain of transmission that is attributed to the companion and not to anyone else.[3]
  • Ruling on invoking the transmitted hadith: The transmitted hadith is an attribute of the hadith that does not necessitate authenticity or weakness; In the sense that raising the hadith to the Prophet – may God’s prayers and peace be upon him – is not a reason for judging its authenticity, for the transmitted report may be mursal if one of the companions narrated it falls short, and it may be interrupted, and it may be problematic, and at that time it is judged to be weak, and judging its authenticity requires it to be linked from it or its connection. Then the degree of his men from among the narrators is established, and the interruption is a sufficient reason to include the raised hadith in the chapters of weak hadiths, but the degree of weakness is judged according to the type of interruption, and if it is proven that its chain of transmission is connected, it is valid to describe it as authentic or good, after its narrators are revealed on the conditions of validity considered by hadith scholars.[2] As for the ruling on invoking it, the people of the fundamentals and the scholars of hadith are unanimously agreed that it is valid to invoke the fulfillment of the conditions of a sound hadith or a good hadith in it.[4]

The status of the hadith raised from the point of view of its saying

The transmitted hadith comes in the second place in terms of its attribution to the one who said it, and the hadith Qudsi occupies the first place; Because the Prophet – may God’s prayers and peace be upon him – raised his attribution to God Almighty, and after the transmitted hadith comes the suspended hadith that was attributed to the Companion by word, deed, report or description. The rank comes the cut hadith that was attributed to the followers, and it is called the trace.[5]

Sections of the raised talk

The transmitted hadith has several conditions for hadith scholars that arose according to its definition, as it is divided into two parts: the transmitted explicitly, and the transmitted legally.[6] This is explained as follows:

explicit speech

The explicitly raised hadith is divided into several sections as follows:[4]

  • The clearly stated saying: Like the saying that Omar Ibn Al-Khattab, may God be pleased with him, raised; Where he said: I heard the Messenger of God – may God’s prayers and peace be upon him – say:[7]
  • The explicitly raised verb: such as telling Aisha – may God be pleased with her – about the prayer of the Prophet – may God’s prayers and peace be upon him – in voluntary: (He did not exceed eleven units of prayer in Ramadan or at any other time).[8]
  • The explicitly submitted report: One of the examples is that Amr ibn al-Aas – may God be pleased with him – fell into a state of janaabah during the Battle of That al-Silasil, and it was on a very cold, cold night; He did not perform ablution, but performed ablution and performed tayammum and prayed with the people, and when he returned with those with him to Medina, he asked the Prophet – may God’s prayers and peace be upon him – and said: He did not say anything to him, nor did he order him to repeat it.[9]
  • The explicitly raised condition: where the narration describes a situation of the Prophet, may God’s prayers and peace be upon him; A bedouin once entered the mosque of the Messenger of God, and he said: (Which of you is Muhammad?) They said: (This is the reclining white man).[10]
  • The moral character explicitly raised: where the transmitted narration attributes an attribute of the character of the Prophet, may God bless him and grant him peace. nor short).[11]
  • The moral characteristic that is explicitly raised: it conveys a characteristic of the Prophet, may God’s prayers and peace be upon him; An example of this is in the raised hadith: (The best of you is the best to his family, and I am the best of you to my family).[12]

The upvoted hadith

The hadith that is raised as a ruling is a hadith that is suspended on the companion; However, the context came to indicate that the origin of his attribution to the Prophet, may God bless him and grant him peace, is divided into five types:[4]

  • What the Prophet, may God’s prayers and peace be upon him, was silent about from the actions of the honorable companions other than his presence, such as: the issue of seclusion during intercourse, where Jabir bin Abdullah, may God be pleased with them both, said:[13]
  • What came from the Companion with a formula that carries an order or a prohibition with a passive verb, such as saying: We were commanded with such, or we were forbidden from such, the most likely possibility according to scholars is that the Messenger of God – may God’s prayers and peace be upon him – is the one who commands or prohibits, and his example in the matter is the saying of Abdullah Ibn Abbas, may God be pleased with him, said: (We were commanded to speak to people according to the extent of their intellect).[14] An example of the prohibition is the saying of Umm Attia, may God be pleased with her: (We were forbidden to follow funerals, and it was not enjoined upon us).[15]
  • What the Companion said about a matter in which there is no room for ijtihad, for example: Hudhayfah said, may God be pleased with him:[16] The hadith scholars stipulate that the companion should not be known through the narration from the People of the Book; So that the narration is not mixed with what is attributed to the Prophet, may God bless him and grant him peace.
  • What the Tabi’i reported on the authority of the Companion that he raised it to the Prophet – may God’s prayers and peace be upon him – or communicated it, or describes the narration as being exalted, and for example: what Abu Huraira, may God be pleased with him, narrated: So she took her time, gave it to her to drink, and she was forgiven for it).[17]

the reviewer

  1. ↑ Mahmoud Tahan (2004), Facilitating the term hadith (tenth edition), Knowledge Library, p. 160. Adapted.
  2. ^ AB Sobhi Al-Saleh (1984), The Science of Hadith and Its Terminology (fifteenth edition), Beirut: House of Science for Millions, p. 217. Adapted.
  3. ↑ Othman Ibn al-Salah (1986), Introduction to Ibn al-Salah, Syria: Dar al-Fikr, p. 45. Adapted.
  4. ^ a b t Hisham al-Mahjubi and Wadih al-Radhi (4-11-2013), “Types of the nominative in the science of hadith terminology”, www.alukah.net, accessed on March 27, 2018. act.
  5. ↑ Muhammad Al-Munajjid (23-8-2008), “sections of hadith from where they say it”, www.islamqa.info, accessed on 01-27-2018. act.
  6. ↑ Fatwa Center (8-27-2012), “Types of the transmitted hadith”, www.islamweb.net, accessed on March 27, 2018. act.
  7. ↑ Narrated by Al-Bukhari, in Sahih Al-Bukhari, on the authority of Omar Ibn Al-Khattab, page or number: 1, Sahih.
  8. ↑ Narrated by Ibn Hibban, in Sahih Ibn Hibban, on the authority of Aisha, the Mother of the Believers, page or number: 2613, taken out in his Sahih.
  9. ↑ Narrated by Ibn Baz, in Majmoo’ Fatwas of Ibn Baz, on the authority of Amr Ibn Al-Aas, page or number: 10/200, Thabit.
  10. ↑ Narrated by Al-Bukhari, in Sahih Al-Bukhari, on the authority of Anas bin Malik, page or number: 63, authentic.
  11. ↑ Narrated by Al-Bukhari, in Sahih Al-Bukhari, on the authority of Al-Bara bin Azib, page or number: 3549, Sahih.
  12. ↑ Narrated by Al-Mundhiri, in At-Targheeb wal-Tarhib, on the authority of Abdullah bin Abbas, page or number: 3/95, its chain of transmission is authentic or hasan or similar.
  13. ↑ Narrated by Al-Bukhari, in Sahih Al-Bukhari, on the authority of Jaber bin Abdullah, page or number: 5208, Sahih.
  14. ↑ Al-Zarqani narrated it, in Mukhtasar Al-Maqasid, on the authority of Abdullah bin Abbas, page or number: 162, good for others.
  15. ↑ Narrated by Al-Bukhari, in Sahih Al-Bukhari, on the authority of Umm Attia Nusaibah Al-Ansariah, page or number: 1278, Sahih.
  16. ↑ Narrated by Al-Bukhari, in Sahih Al-Bukhari, on the authority of Hammam bin Al-Harith, page or number: 7282, authentic.
  17. ↑ Narrated by Al-Bukhari, in Sahih Al-Bukhari, on the authority of Abu Hurayrah, page or number: 3467, Sahih.

What is the meaning of a hadith raised?

writing – on the date : – Last updated: 2022-06-21 09:33:01