Introduction to the Quran:

 The Quran is the literal word of Allah, revealed to Prophet Muhammad (PBUH) through
the Angel Jibril (AS).
 Allah promises to protect the Quran from corruption (Quran 15:9).
 The Quran is the most widely read book in the world and is divinely protected.

What is Wahi (Divine Revelation)?

 Wahi refers to the communication from Allah to the Prophets, delivered by the Angel
Jibril.
 There are different forms of Wahi, including:
1. Bell sound: A heavy, intense form.
2. Shape of a man: Jibril appearing as a man.
3. Angel’s true form: Jibril in his original form.
4. Direct conversation with Allah: Like during the Mi'raj.
5. Heart inspiration: Words given directly to the Prophet’s heart.

Stages of Revelation of the Quran:

1. Al-Lauh al-Mahfoodh: The Quran was written in the Preserved Tablet.

2. Bait ul-Aizzah: The Quran was revealed to the lower heaven in Ramadan.
3. Revelation to Prophet Muhammad (PBUH): Over 23 years, with verses revealed as
needed.

Compilation of the Quran:

 During Prophet Muhammad's life: The Quran was revealed and written down by
scribes.
 After the Prophet's death: Under Caliph Abu Bakr (RA), the Quran was compiled by
gathering written fragments from the Companions.
 During Caliph Uthman’s time: The Quran was standardized and copies were distributed
to prevent differences in recitation.

Key Features of the Quran:

 Language: The Quran is the finest piece of literature in Arabic.

 Chapters: There are 114 chapters (Surahs), with 86 revealed in Mecca and 28 in Medina.
 Bismillah: All chapters, except one, begin with the phrase "In the name of Allah, the
Most Beneficent, the Most Merciful."
 Memorization: The Quran is the most memorized book in the world.
 Preservation: The Quran remains unchanged since its revelation.

Names of the Quran:

Some of the common names for the Quran are:

 1. Al-Kitab (The Book)
2. Al-Quran (The Recitation)
3. Al-Zikar (The Reminder)
4. Al-Wahyi (The Revelation)
5. Al-Furqan (The Criterion)
6. Al-Rooh (The Spirit)

Major Themes in the Quran:

 Oneness of God: Belief in only one God.

 Worship and Obedience: Importance of obeying Allah.
 Afterlife & Judgment: Belief in life after death and the Day of Judgment.
 Guidance for Righteous Living: Wisdom and rules for a moral life.
 Creation: How Allah created the universe and all living things.
 Role of Prophets: Prophets as guides for humanity.
 Consequences of Actions: Good and evil deeds are rewarded or punished.
 Social Justice: Importance of fairness and justice in society.

Conclusion:

The Quran provides guidance for all aspects of life and is seen as the ultimate source of wisdom,
laws, and ethics for Muslims.
 Lecture 8
Hadith: Meaning and Importance

Meaning of Hadith:

 "Hadith" means "speech," "report," or "account." It refers specifically to the sayings,

actions, and silent approvals of Prophet Muhammad (PBUH).
 The word "Hadith" comes from the Arabic root ḥ-d-th, meaning “to happen,” “to occur,”
or “to come to pass.” It includes meanings like conversation, speech, and small talk.
 Sunnah vs. Hadith:
o Sunnah refers to the actions and practices of the Prophet (PBUH), while Hadith
is the recorded report of his actions, sayings, silent approvals, or incidents from
his life.
o Sunnah has been passed down through generations, while Hadith is usually passed
from one individual to another.

Why is the Sunnah Necessary?

Some people question the need for Hadith and Sunnah. Here are six key points to clarify:

1. Obeying the Prophet (PBUH) is a Command from Allah:

o Allah commands Muslims to obey both Him and His Messenger (PBUH). The
Quran mentions this command multiple times (e.g., 4:59, 5:92, 24:54, 47:33,
64:12).
o Allah’s love is linked to following the Prophet (PBUH) (3:31).
o Allah also says that believers must follow the Prophet’s judgment (4:65),
indicating the need to refer to his sayings and actions for guidance.
o The Prophet’s life serves as an “excellent pattern” to follow (33:21).
2. The Prophet (PBUH) Received Other Revelation:
o Some argue the Prophet (PBUH) only received the Quran, but this is incorrect.
o The Prophet's words were not from his own desires; they were revelations from
Allah (53:2-4).
o The Quran also refers to situations where the Prophet received revelations outside
the Quran, such as the change of the Qibla (2:143) and how to pray (2:239).
o Many details about worship and rituals (like prayer and charity) are not explicitly
mentioned in the Quran, but the Prophet (PBUH) taught them through his actions
and sayings.

Main Points:
  Hadith refers to the sayings and actions of the Prophet (PBUH), whereas Sunnah refers
to his practices.
 Obeying the Prophet is a command from Allah, and the Prophet’s teachings
complement the Quran.
 Revelations outside the Quran were also received by the Prophet (PBUH), which are
necessary for understanding the complete guidance of Islam.

Importance of the Sayings of the Prophet (PBUH)

Some people claim that we only need the actions of the Prophet (PBUH), passed down through
generations, and do not need individual narrations. However, this claim is incorrect.

Key Points:

 Obeying the Prophet (PBUH): Allah commands us to "Obey Allah and obey the
Messenger" (Quran). There is no qualification that says we should only follow practices
passed down over generations.
 Obey vs. Follow: Obedience in Islam applies to both the Prophet’s actions and sayings,
not just practices passed down. So, even individual narrations from the Prophet (PBUH)
are required, as long as they are authentic.
 Disagreements in Practice: When different practices exist (e.g., dua before reciting
Fatihah or raising hands during ruku), the only way to determine the correct practice is
through authentic Hadith evidence.

What is a Hadith?

A Hadith (plural: Ahadith) is a narration that reports the sayings, actions, or approvals of the
Prophet Muhammad (PBUH).

Key Points:

 Hadith can refer to an individual report or the entire collection of reports.

 A single Hadith consists of two parts:
1. Sanad (Chain of narrators)
2. Matan (Content of the narration)

Example of a Hadith:

 Sanad: "Musaddad narrated to us, saying: Yahya narrated to us from Shubah from
Qatadah from Anas from the Prophet (PBUH)..."
 Matan: "None of you believes until he loves for his brother what he loves for himself."
(Sahih Bukhari 13)
Sanad (Chain of Narrators)

The Sanad refers to the chain of narrators that connects the person who reports the Hadith to the
Prophet Muhammad (PBUH).

Key Points:

 Early scholars verified the narrations by checking the chain. For example, if a narrator
like Qatadah says, "The Prophet said XYZ," scholars would ask, "Who told you this?"
 The chain would often look like:
Bukhari ← Musaddad ← Yahya ← Shubah ← Qatadah ← Anas ← Prophet
(PBUH).
 The Sanad is crucial for determining the authenticity of a Hadith.

Matan (Content)

The Matan refers to the actual content or message of the Hadith, which could be the Prophet’s
sayings, actions, or approvals.

Example:

 In the Hadith mentioned earlier, the Matan is: "None of you believes until he loves for
his brother what he loves for himself."

Related Subjects in Hadith Study:

1. Usul al-Hadith: This is the study of Hadith science, focusing on how Hadiths are
classified and understood.
2. Ilm ur-Rijal: The study of the narrators, their biographies, and reliability.
3. Ilal: Books that study subtle problems in some Hadiths.
4. Sunan and Musnad: Names for popular Hadith collections.
5. Shuruh al-Hadith: Books that explain and elaborate on the meanings of Hadiths.

Main Takeaways:

 Hadith is the recorded sayings and actions of the Prophet (PBUH).

 Every Hadith has a Sanad (chain of narrators) and a Matan (the content or message).
 The Sanad is key to verifying the authenticity of a Hadith.
 Saying of the Prophet (PBUH) must be followed, not just his practices passed down
through generations.
Classification of Hadith

Hadith are classified based on different factors, such as their transmission, the chain of narrators,
and their authenticity. Here’s a simple breakdown of the classifications:

1. Mutawatir and Ahaad

Hadith are divided into two categories based on how definite and widespread their transmission
is:

 Mutawatir:
o These are Hadiths that have so many narrators in each generation that it’s
impossible for all of them to have made the same mistake or lied about the
narration.
o Example: "Whoever lies about me, let him take his seat in the fire."
o Importance: Mutawatir Hadiths are considered definitive and true without any
doubt.
o Note: Mutawatir Hadiths don’t need further classification because they are
already proven.
 Ahaad:
o These Hadiths have fewer narrators and may not be as widely transmitted as
Mutawatir Hadiths.
o Importance: Ahaad Hadiths are still necessary to follow if they are authentic,
even if they are not as definitive as Mutawatir.

2. End of the Chain

This refers to who is the final person in the chain of narrators:

 Marfū’:
o The final speaker or doer in the chain is the Prophet Muhammad (PBUH). This
is the most important type of Hadith since it directly impacts beliefs and Islamic
law.
 Mawqūf:
o The final speaker is a companion of the Prophet (PBUH), and they do not
directly attribute the saying or action to the Prophet.
 Maqtū’:
o The final speaker is someone lower than a companion (like a follower of the
companions, called "Tabi’een").
o Note: The most important and authoritative Hadith are Marfū’ Hadiths because
they directly come from the Prophet (PBUH).
3. Connectedness of the Chain

This refers to whether the chain of narrators is uninterrupted, which affects the authenticity of the
Hadith:

 Mawsūl (Muttasil):
o The chain is complete and connected, meaning there are no breaks between the
narrators.
 Munqati’:
o The chain is broken, meaning one or more narrators are missing from the chain.
 Mursal (a type of Munqati’):
o A Hadith where a second-generation narrator (someone who did not meet the
Prophet but met his companions) reports something about the Prophet without
mentioning a source.
o Importance: Scholars of Hadith do not consider Munqati’ and Mursal Hadiths
authentic because the missing links create uncertainty about the truthfulness of the
narration.

Main Takeaways:

1. Mutawatir Hadiths are highly authentic and definitive, while Ahaad ones need further
classification but are still followed if authentic.
2. Marfū’ Hadiths are the most authoritative, as they directly come from the Prophet
(PBUH).
3. The connectedness of the chain is crucial for authenticity. If a chain is broken
(Munqati’ or Mursal), the Hadith is less reliable.

This classification system helps scholars determine which Hadiths are trustworthy and can be
used in Islamic teachings and law

Authenticity of Hadith

Hadiths are classified based on their authenticity into three main categories: Sahih, Hasan, and
Da’eef. Here’s a simplified explanation of each:

1. Sahih (Authentic)

A Sahih Hadith meets five conditions:

 1. Muttasil (Connected Chain): The chain of narrators is uninterrupted.
2. ‘Adalah (Moral Uprightness): Every narrator is honest and trustworthy.
3. Dabt (Reliability): Every narrator is accurate and has a strong memory.
4. Shaaz (Anomalous): The Hadith doesn’t contradict other, more reliable narrations.
5. Ilal (Subtle Defects): The Hadith doesn’t have hidden flaws that weaken it.

 Sahih can be of different levels, where a narration with multiple reliable narrators is
considered stronger than one with fewer.
 Sahih al-Isnad means the Hadith is authentic in its chain of narrators.

2. Hasan (Fair)

A Hasan Hadith is slightly less reliable than Sahih but still not weak or fabricated. It usually has
a minor issue with memory or accuracy in one of the narrators but does not fall into the level of
being completely weak.

 Hasan Sahih: Sometimes used by scholars like Tirmidhi, this means a Hadith is as good
as Sahih in practice.
 Sahih li-Ghairihi: A Hadith that may be Hasan in its own chain but becomes Sahih due
to additional corroborating chains.

3. Da’eef (Weak)

A Da’eef Hadith has serious problems, such as broken chains or narrators with poor memory or
doubts about their honesty. It doesn’t meet the conditions of a Sahih or Hasan Hadith, and its
authenticity is uncertain.

 Hasan li-Ghairihi: This refers to a weak Hadith that becomes Hasan when supported by
other weak chains.
 Extremely Da’eef: A Hadith with major problems like contradictions with the Qur'an or
Sunnah, missing narrators, or known liars in the chain.
 Mawdhū’: A fabricated Hadith, where there is clear evidence of intentional falsehood,
often by liars or forgers.

Narrator Evaluation (Reliability)

The reliability of narrators is essential for determining the authenticity of Hadith. Narrators are
classified into three categories:
 1. Thiqah (Trustworthy): Highly reliable narrators, such as those in Sahih Bukhari and
Sahih Muslim.
2. Saduq (Honest but Makes Mistakes): These narrators are trustworthy but may
occasionally make errors, so their narrations are only Hasan.
3. Abandoned: Narrators who are known for making too many mistakes or for lying, and
their narrations cannot be trusted.

How Scholars Classify Narrators

Scholars use primary, secondary, and tertiary sources to assess narrators:

 Primary: Reputation, life reports, and comparisons with other narrators.

 Secondary: Judgments by well-known scholars like Imam Ahmad and Bukhari.
 Tertiary: Collections of biographical information, like Tahzeeb ul-Kamal, are used to
verify narrators.

Key Points to Remember:

 Sahih Hadiths are authentic and widely accepted.

 Hasan Hadiths are reliable but slightly less so than Sahih.
 Da’eef Hadiths are weak and unreliable, and Mawdhū’ refers to fabricated Hadiths.
 Narrator reliability is a critical part of Hadith authentication, and scholars use a variety of
methods to evaluate them.

This process helps preserve the purity and authenticity of Islamic teachings by ensuring that only
trustworthy narrations are used in religious practices and law.

Components of Hadith

A Hadith has three main parts:

1. Matan (Text): The actual content or message of the Hadith, which can be the words, actions, or
approval of the Prophet (PBUH).
2. Isnad (Chain of Reporters): The chain of narrators who transmitted the Hadith from one person
to the next.
3. Taraf (Part or Beginning): The start of the Hadith, which usually refers to what the Prophet
(PBUH) said, did, or approved of, or to the actions of his companions.

The authenticity of the Hadith depends on the reliability of the narrators and the continuity of
the chain.
Classifications of Hadith

1. According to Reference to a Particular Authority

Hadith can be classified based on the source of the narration:

1. Qudsi (Divine): A narration where the Prophet (PBUH) relays a divine revelation from Allah
(SWT), but using his own words.
2. Marfu’ (Elevated): A narration from the Prophet (PBUH) directly, such as “I heard the Prophet
saying...”.
3. Mawquf (Stopped): A narration from one of the companions, not attributed to the Prophet
(PBUH), e.g., “We were commanded to...”.
4. Maqtu’ (Severed): A narration from a successor (a person who came after the companions).

2. According to the Links of Isnad (Chain)

This classification is based on whether the chain of narrators is uninterrupted or interrupted:

1. Musnad (Supported): A Hadith where the chain of narrators is well-established and directly
linked back to a companion who reports from the Prophet (PBUH).
2. Muttasil (Continuous): A Hadith with an uninterrupted chain going back to a companion or
successor.
3. Mursal (Hurried): A Hadith where the link between the successor and the Prophet (PBUH) is
missing, e.g., a successor says, “The Prophet said...”.
4. Munqati’ (Broken): A Hadith where any part of the chain is missing, making it incomplete.
5. Mu’adal (Perplexing): A Hadith where two or more consecutive narrators are missing from the
chain.
6. Mu’allaq (Hanging): A Hadith where the entire chain is missing at the beginning, and the report
is quoted directly from the Prophet (PBUH).

3. According to the Number of Reporters at Each Stage of Isnad

Hadith can also be classified based on the number of narrators involved at each stage of the
chain:

1. Mutawatir (Consecutive): A Hadith reported by so many people at each stage that they cannot
all be expected to agree on a lie. This type is highly authentic.
2. Ahad (Isolated): A Hadith narrated by fewer people at each stage, but still reliable.
o Mashhur (Famous): A Hadith reported by more than two narrators.
o ‘Aziz (Rare, Strong): A Hadith with only two narrators at any stage of the chain.
o Gharib (Strange): A Hadith where there is only one narrator at some point in the chain.

Key Points to Remember:

 A Hadith consists of the matan (text), isnad (chain of narrators), and taraf (beginning).
  There are various classifications of Hadith:
o By the authority (Qudsi, Marfu’, Mawquf, Maqtu’).
o By the chain’s continuity (Musnad, Muttasil, Mursal, Munqati’, Mu’adal, Mu’allaq).
o By the number of narrators at each stage (Mutawatir, Ahad, Mashhur, Aziz, Gharib).

This classification helps scholars assess the authenticity of Hadith and its role in Islamic
teachings.