~*~*~Islamic Word Meaning~*~*~

Janaan

ربنا اغفر لنا ذنوبنا
Staff member
As-salaamu `alaikum warahmatullaah!

Mawqoof. Or Al-Mawquuf is a hadeeth which reaches the Sahaabah- regardless of continuity in the chain of transmission.

In my...research, I came across this; Ar-riwaayat Al-mawquufah. Riwaayatul Mawquufah is one whose primary source is one of the sahaabah(companions of Rasool of Allaah)

^If that's correct, i suggest Mawqûdhah(t) for the next word.
 

kashif_nazeer

~~~Alhamdulillah~~~
As-salaamu `alaikum warahmatullaah!

Mawqoof. Or Al-Mawquuf is a hadeeth which reaches the Sahaabah- regardless of continuity in the chain of transmission.

In my...research, I came across this; Ar-riwaayat Al-mawquufah. Riwaayatul Mawquufah is one whose primary source is one of the sahaabah(companions of Rasool of Allaah)

^If that's correct, i suggest Mawqûdhah(t) for the next word.
:wasalam:warahamatullahi wabarakatuhu
I found that mawqudhah is an animal that is killed by violent blow,like shooting stabbing etc.
It is mentioned in verse 3 of Surah al maidah

Hurrimat AAalaykumu almaytatu waddamuwalahmu alkhinzeeri wama ohilla lighayri Allahibihi walmunkhaniqatu walmawqoothatu walmutaraddiyatuwannateehatu wama akala assabuAAuilla ma thakkaytum wama thubihaAAala annusubi waan tastaqsimoo bil-azlamithalikum fisqun alyawma ya-isa allatheena kafaroomin deenikum fala takhshawhum wakhshawni alyawmaakmaltu lakum deenakum waatmamtu AAalaykum niAAmatee waradeetulakumu al-islama deenan famani idturra fee makhmasatinghayra mutajanifin li-ithmin fa-inna Allahaghafoorun raheem

Sahih International
Prohibited to you are dead animals, blood, the flesh of swine, and that which has been dedicated to other than Allah , and [those animals] killed by strangling or by a violent blow or by a head-long fall or by the goring of horns, and those from which a wild animal has eaten, except what you [are able to] slaughter [before its death], and those which are sacrificed on stone altars, and [prohibited is] that you seek decision through divining arrows. That is grave disobedience. This day those who disbelieve have despaired of [defeating] your religion; so fear them not, but fear Me. This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion. But whoever is forced by severe hunger with no inclination to sin - then indeed, Allah is Forgiving and Merciful.


If that is correct,my next word is Al-Waswãs
 

Janaan

ربنا اغفر لنا ذنوبنا
Staff member
As-salaamu `alaikum warahmatullah!

You're right akhy! It's referred to any animal that does not get proper slaughtering..

Waswâs means whisperer(referred to shaytaan-who whispers evil into the hearts of people)...

Next word:Fidyah
 

Seeking Allah's Mercy

Qul HuwaAllahu Ahud!
As-salaamu `alaikum warahmatullah!

You're right akhy! It's referred to any animal that does not get proper slaughtering..

Waswâs means whisperer(referred to shaytaan-who whispers evil into the hearts of people)...

Next word:Fidyah

Wa alaykum asalam wa rahmatullahi wa barakaatuhu. . .

Fidyah means expiation or compensation or ransom.

It is the amount paid by a person to make up for his missed fasts. Incase the person is old or has a disease which keeps him from fasting permanently.

It is mentioned in the Quraan:

[Observing Sawm (fasts)] for a fixed number of days, but if any of you is ill or on a journey, the same number (should be made up) from other days. And as for those who can fast with difficulty, (e.g. an old man), they have (a choice either to fast or) to feed a Miskeen (poor person) (for every day). But whoever does good of his own accord, it is better for him. And that you fast is better for you if only you know”

[al-Baqarah 2:184]

With regard to the manner of feeding, one has the choice between giving each poor person half a saa’ [equal to half of a kilogram] of food such as rice and the like (i.e., approximately one and a half kilograms) or making food and inviting the poor to eat.

Taken from Islamqa.

Next word: Mardood hadith.
 

Seeking Allah's Mercy

Qul HuwaAllahu Ahud!
As-salaamu `alaikum warahmatullaah!

Mawqoof. Or Al-Mawquuf is a hadeeth which reaches the Sahaabah- regardless of continuity in the chain of transmission.

In my...research, I came across this; Ar-riwaayat Al-mawquufah. Riwaayatul Mawquufah is one whose primary source is one of the sahaabah(companions of Rasool of Allaah)

^If that's correct, i suggest Mawqûdhah(t) for the next word.

I found the following so I decided to share this about Mauquf hadeeths.

According to Ibn al-Salah: "Mawquf, (مَوْقُوْف), refers to a narration attributed to a companion, whether a statement of that companion, an action or otherwise."

Mauquf - "stopped": A narration from a Companion only, i.e. his own statement; e.g. al-Bukhari reports in his Sahih, in Kitab al-Fara'id (Book of the Laws of Inheritance), that Abu Bakr, Ibn `Abbas and Ibn al-Zubair said, "The grandfather is (treated like) a father." It should be noted that certain expressions used by a Companion generally render a hadith to be considered as being effectively Marfu`["Raised or elevated" i.e narration from the prophet:saw:] although it is Mauquf on the face of it, e.g. the following:

"We were commanded to ..."

"We were forbidden from ..."

"We used to do ..."

"We used to say/do ... while the Messenger of Allah was amongst us."

"We did not use to mind such-and-such..."

"It used to be said ..."

"It is from the Sunnah to ..."

"It was revealed in the following circumstances: ...", speaking about a verse of the Qur'an.
 

Janaan

ربنا اغفر لنا ذنوبنا
Staff member
As-salaamu `alaikum warahmatullaah!

^I noticed most(if not all) of the terms you provide has something to do with 'hadeeth'.:)

Mardûd hadeeth is declined, turned down, passed up, cast off and unapproved of(hehe sorry couldn't resist listing) due to omission from the chain(sanad) of a narrator which results in the inability to attest the reliability of this narrator or due to the narrator's integrity being questioned or due to the weakness of the matn of the hadeeth or it's contradiction to the Qur'aan.
In a single word, Mardûd(hadeeth) means REJECTED !.
Types of hadeeth that fall under hadeeth mardûd are: Mu`allaq, Mu`dil, Munqati`, Shadh, Mu`allal, Munkar and Mawdu'u.

*Sister you put me through so much reading..hehe. But I suppose it was beneficial!:)

Next Word:Hudûd
 

Seeking Allah's Mercy

Qul HuwaAllahu Ahud!
As-salaamu `alaikum warahmatullaah!

^I noticed most(if not all) of the terms you provide has something to do with 'hadeeth'.:)

Mardûd hadeeth is declined, turned down, passed up, cast off and unapproved of(hehe sorry couldn't resist listing) due to omission from the chain(sanad) of a narrator which results in the inability to attest the reliability of this narrator or due to the narrator's integrity being questioned or due to the weakness of the matn of the hadeeth or it's contradiction to the Qur'aan.
In a single word, Mardûd(hadeeth) means REJECTED !.
Types of hadeeth that fall under hadeeth mardûd are: Mu`allaq, Mu`dil, Munqati`, Shadh, Mu`allal, Munkar and Mawdu'u.


Next Word:Hudûd

That's because most of these words tend to come in my readings, than I have to look for the meaning and all. It was initially because of this "problem" that I made this thread. Back then the I just had to 'type' the word and get a detailed answer from members here *Smile*.

Jazakallah khair for providing the answer.

As for hudood:

Hudud (Arabic , also transliterated hadud, hudood; singular hadd, حد, literal meaning "limit", or "restriction") is the word often used in Islamic literature for the bounds of acceptable behaviour and the punishments for serious crimes. In Islamic law or Sharia, hudud usually refers to the class of punishments that are fixed for certain crimes that are considered to be "claims of God." They include theft, fornication, consumption of alcohol, and apostasy.

[Taken from wiki]

Also, I found out in my search that it is mentioned in the Quraan only once:

It is He Who has sent down to you (Muhammad صلى الله عليه وسلم) the Book (this Qur'an). In it are Verses that are entirely clear, they are the foundations of the Book [and those are the Verses of Al-Ahkam (commandments), Al-Fara'id (obligatory duties) and Al-Hudud (legal laws for the punishment of thieves, adulterers)]; and others not entirely clear. So as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof, seeking Al-Fitnah (polytheism and trials), and seeking for its hidden meanings, but none knows its hidden meanings save Allah. And those who are firmly grounded in knowledge say: "We believe in it; the whole of it (clear and unclear Verses) are from our Lord." And none receive admonition except men of understanding. (Tafsir At-Tabari).

Next word: Mufarradun (It's meaning is explained in a hadith*Smile*). Quote the hadith if you can.
 

Janaan

ربنا اغفر لنا ذنوبنا
Staff member
As-salaamu `alaikum warahmatullaah !

^Achaa(Means, I see=D). What I do(or I'm gonna do from this point on) is just pick random words from the qu'aan..:)

Yup here's the hadeeth..

Narrated Abu Hurairah: Allaah's apostle (s.a.w) was traveling along the path leading to Makkah that he happened to pass by mountain Jumdan. He said: proceed on, it's Jumdan, Mufarradun have gone ahead. They(his companions)said: Allaah's apostle, who are Mufarradun? He said, they are those males and females who remember Allaah much.

So no need for a definition, it's in^there!:)

Next Word: Al-`iqaab(or `Iqaab)
 

Seeking Allah's Mercy

Qul HuwaAllahu Ahud!
Asalamoalaikom wa rahmatullahi wa barakaatuhu. . .

I just thought it's high time for me to enlist the rules here:

1) The words given should not be random Arabic words like Sabr, Shukr, Dinar etc.

2) The words given should have importance in Islamic studies. For example Hadeeth related words (Saheeh, Mursal, Da'eef), Words related to Quraan (tarteel, hudud ), or words related to scholarly text.

3) Along with the meaning of the word, provide (detailed, if possible) explanation, so that the reader can understand its full meaning and use.

4) If the word is used in an Ayah or hadith, or an ayah or hadith helps in explanation of the word. Please share it.

5) If the word is from the Quraan, try to explain the root word, where it used in the Quraan, and how its form or meaning may differ in different ayah of the Quraan.

6) The person providing the correct answer should provide the next word.

All these rules are for the purpose of making the thread more benefiical. May Allaah increase our knowledge.

Jazakaallah khair!
 

Seeking Allah's Mercy

Qul HuwaAllahu Ahud!
Next Word: Al-`iqaab(or `Iqaab)

From the primitive root عقب(Aqaba), to follow, to ensue, to pursue.

'Iqaab عقاب is a noun which means:

1) punishment or infliction of punishment

2) penalty

Source: wiki.

5.3 PUNISHMENT, 'iqaab

Sinners can be punished on earth or in the hereafter. Punishment on earth may be individual or communal. It may be direct or through the agency of other humans. Execution of legal punishments expiates further punishment in the hereafter. The Qur'an has told us stories of individuals and communities who were punished for their sins on earth such as Pharaoh, people of Yunus, People of Hud, people of Nuh, people of Salih, people of Lut, Banu Israil, and people of the elephant.

Allah's communal punishments continue even today but people are not conscious of them. Civil wars, natural disasters, epidemic diseases are punishments for sins of some individuals in the community.

Communal punishments do not distinguish between the guilty and the innocent. The innocent are punished for their failure to stand up to evil and stop it or migrating to another country. Sinners will be punished in the hereafter.

Source.

The Qur’an has described the punishment of the hereafter as great, painful, severe, and demeaning.:

ذَٰلِكَ بِأَنَّهُمْ شَاقُّوا اللَّـهَ وَرَ*!سُولَهُ ۖ وَمَن يُشَاقِّ اللَّـهَ فَإِنَّ اللَّـهَ شَدِيدُ الْعِقَابِ

That is because they opposed Allah and His Messenger. And whoever opposes Allah - then indeed, Allah is severe in penalty. [Surah Hashr:4]


وَإِنَّ رَ*!بَّكَ لَذُو مَغْفِرَ*!ةٍ لِّلنَّاسِ عَلَىٰ ظُلْمِهِمْ ۖ وَإِنَّ رَ*!بَّكَ لَشَدِيدُ الْعِقَابِ

But verily, your Lord is full of Forgiveness for mankind inspite of their wrong-doing. And verily, your Lord is (also) Severe in punishment. [Surah Ar Rad:6]

Also in [Surah Ghafir:22] and [Surah Maidah:98]



Next word: ta’weel
 

thariq2005

Praise be to Allah!
Assalaamu `alaykum


I. The Definition of Tafseer and Ta'weel

The word 'tafseer comes from fassara', which means, 'to explain, to expound, to elucidate, to interpret.' The word tafseer is the verbal noun of fassara', and means 'the explanation or interpretation of something.'

According to another opinion,[1] the word tafseer is a transposition from s-f-r, which means, 'to expose, to uncover.' Thus, a woman who uncovers her face is called a 'saafirah', and the act of uncovering her face is called 'sufoor.' Therefore, according to this definition, 'tafseer would mean uncovering the meanings and exposing the secrets of the Qur'aan. However, the stronger opinion is the first one, even though both of these meanings are correct.

In Islaamic sciences, tafseer is defined to be: The science by which the Qur'aan is understood, its meanings explained, and its rulings derived.[2]

Another common word that is heard in this subject is the word 'taweel'. What, then, is the difference, if any, between tafseer and taweel?

The word 'ta'weel' is from a-w-l, which means 'to return, to revert,' which implies going back to the original meaning of a word to see what its meanings and connotations are. The meanings of the word 'ta'weel' were given earlier, and are repeated here.

The word 'taweel' has three meanings:


1) To understand a word in light of one of its connotations, despite the fact that this connotation is not the primary intent of the word.
2) To explain a word or phrase.
3) The actuality of an event.

With these two definitions in mind, there are five main opinions as to the difference between tafseer and taweel, as follows: [3]

1) They are equivalent in meaning. This was the opinion of at-Tabaree (d. 310A.H.), as his commentary of the Qur'aan uses these two terms interchangeably.

2) Tafseer is used in explaining a word which carries only one meaning, whereas taweel is used in choosing one of the connotations of a word that possesses many connotations.

3) According to al-Maatureedee (d. 333 A.H.), when the interpretation is based on certain knowledge, this is called tafseer, whereas when it is based on personal reasoning (ijtihaad), it is known as taweel.

4) Aboo Taalib at-Tha'labee held the view that tafseer was the explanation of the literal meaning of the verse, whereas taweel was the actual intent behind the verse. For example, the tafseer of the verse,

"Verily, your Lord is ever-Watchful" [89:14]

is that Allaah is aware of all that man does, but the ta'weel is that the verse is a warning to man not to lapse into sins or to belittle the commandments of Allaah.

5) Tafseer is meant to give the meanings of the individual words in a verse, whereas taweel gives the meaning of the verse as a whole.

There is no one correct opinion amongst these five, since various authors use these two words in all of these meanings. However, the most common understanding in modern usage of the two words is the second one, namely that tafseer is used to explain the meaning or intent of a verse which has only one connotation, whereas taweel is used when one of the possible connotations of a verse or word is chosen over the others due to external factors.
Here is a interesting one: What is Shaadh in hadeeth terms? (Provide an example inshaa'Allaah)

Wassalaamu `alaykum
 

JenGiove

Junior Member
Here is a interesting one: What is Shaadh in hadeeth terms? (Provide an example inshaa'Allaah)

Wassalaamu `alaykum

:salam2:

HEY! One I can almost answer! :) This is my weak attempt at answering this question.

Shaadh means that the narration has no support or origin in other hadiths, hense, it is incorrect. <I beg forgiveness if I am even a little bit incorrect>

I found this online and while *I* personally don't understand it all because of the Arabic words, I thought I'd post it as my example and maybe someone else can understand it better...or even explain it. :)

http://www.islaam.net/main/display.php?id=330&category=107


"The Prophet (SAW) used to point with his finger (in tashahhud) and he would not move it" [Abu Daawood]

The author concludes his ‘analysis’ by saying, "Also according to Jamal Zarabozo’s quotation from al-Albani’s checking of Mishkaat ul-Masabih this same hadeeth was of the rank of hasan, and not da`eef as he said in ‘Da`eef Abi Dawood (no.175); is this not a grave contradiction?...."(pg.30 of ‘Albani Unveiled’)


In ‘Da`eef Abu Dawood’ (no. 207 of my edition), al-Albaanee says about the hadeeth, "Shaadh with the wording, ‘and he did not move it’. See ‘Mishkaat’ (912), and ‘Da`eef Sunan an-Nasa’ee (67/1270)"


So where is the contradiction as al-Albaanee refers the reader to his comments upon ‘al-Mishkaat’ and in al-Mishkaat he says, "the wording ‘he would not move it’ is shaadh in my view."!!
 

Janaan

ربنا اغفر لنا ذنوبنا
Staff member
^Well, Jen...Shadh doesn't necessarily mean 'incorrect'. It's actual meaning(As I read..) is irregular.
Adding onto what you found, here's mine,
According to Ash-shaafi`I, a shad hadeeth is one that is reported by a trustworthy person but goes against the narration of a person more reliable than him. It does not include a hadeeth that is unique in it's contents and is not narrated by someone else(Al-hakim 119).

An example of a shadh hadeeth, according to some scholars, is one that Abu Dawud and At-tirmidhi transmitted through the following isnad(chain of narration):

Abdul waahid ibn Zaid...Al`Amash...Abu Salih....Abu hurairah==the prophet s.a.w: "when one of you offers two raka`aaha before the Dawn prayer, he should lie down on his right side."

Regarding it, Al-bayhaqi has said,
Abdul waahid has gone against a large number of people with this narration, for they have reported the above as an 'act' of the prophet(sallallaahu `alaihi wa sallam) and not as his saying; Abdul waahid is alone amongst the trustworthy students of Al-`Amash in narrating these words.(As-suyuti 1235; Salih 260)


*Jen, you needa provide the next word since 'you' actually answered the previous one..
 

Seeking Allah's Mercy

Qul HuwaAllahu Ahud!
Asalamamoalaikom wa rahmatullahi wa barakaatuhu. . .

It's good that you answered, because I'm thoroughly confused. I think I'll stop playing the game for a while to understand the concept of Shaadh hadeeth.

I read:

a) Shaadh, "odd" or "irregular" narration.

b) Imam Shafi’i definition of Shaadh (And also of the majority of the ulema): It has to meet two conditions: it comes solitarily from trustworthy sources and it contradicts a stronger source (or sources).

This one is understandable.

c)Al Haakim’s definition: Al-Hakim Said: " Shaadh hadith is a Hadith that was narrated by a Thiqa ( Trusty Narrator) yet this specific narration is odd. In other words, His narration has no support or origin in other narrations. He also Mentioned: The I'lla of the Shaadh Hadeeth cannot be found on the contrary of the Moa'lal hadith, which its I'lla can be found" [ Muqadimat Ibn Salah: 1/44]


This is "Extremely" confusing. especially because I don't understand the bold parts.

Are Shaadh hadith reliable? I ask because both the definition talk about "trusty narrators". My 'readings' tell me they are not. If so, than what does it mean to have been narrated from "trusty narrators".


Also I found that some of the most 'twisted' ideas were 'tagged' up as shaadh hadith.


Ta'weel means interpretation. Sometimes `ulemaa use it to mean 'Tafseer' too

And it has got some other meaning besides tafseer as well?
 

JenGiove

Junior Member
:salam2:

I see Sister Seeking and I use the same search engine! lol! and visit the same sites! lololololol!!!!

Ok, since this is a game to learn new words to better understand Islam how about we add a new rule....

The next word has to relate in some way to the word answered....that way we have a "chain" of words that connect to each other and it might make it easier to understand them in the end.

My word <and I hope someone with more knowledge will come and explain "Shaadh"...

sister Seeking, you'll like this one....

My word is.."I'lla"
 

Seeking Allah's Mercy

Qul HuwaAllahu Ahud!
:salam2:

I see Sister Seeking and I use the same search engine! lol! and visit the same sites! lololololol!!!!

Ok, since this is a game to learn new words to better understand Islam how about we add a new rule....

The next word has to relate in some way to the word answered....that way we have a "chain" of words that connect to each other and it might make it easier to understand them in the end.

My word <and I hope someone with more knowledge will come and explain "Shaadh"...

sister Seeking, you'll like this one....

My word is.."I'lla"

Wa alaykum.

Thanks dear Sister, I need to know that one.

I hope the one who landed us with this troublesome word explain can explain it. Because as far as I know, the three of us are stuck in here forever with this word i.e "Shaadh".

It's starting to sound evil to me O_O
 

JenGiove

Junior Member
Wa alaykum.

Thanks dear Sister, I need to know that one.

I hope the one who landed us with this troublesome word explain can explain it. Because as far as I know, the three of us are stuck in here forever with this word i.e "Shaadh".

It's starting to sound evil to me O_O

ROTFL!

Well, in a way it is since a Shaadh hadith means that while the narrator may be someone trustworthy...for example Muslim...the commentary on it isn't supported by anything else. So while the person is trustworthy, the conclusion is not since it isn't repeated in other Hadiths..If a 'behavior' is out of pattern, then something is wonky about the conclusion...you see what I mean? Here's the example stated earlier..

Abdul waahid ibn Zaid...Al`Amash...Abu Salih....Abu hurairah==the prophet s.a.w: "when one of you offers two raka`aaha before the Dawn prayer, he should lie down on his right side."

Regarding it, Al-bayhaqi has said,
Abdul waahid has gone against a large number of people with this narration, for they have reported the above as an 'act' of the prophet(sallallaahu `alaihi wa sallam) and not as his saying; Abdul waahid is alone amongst the trustworthy students of Al-`Amash in narrating these words.(As-suyuti 1235; Salih 260)

I think what "shaadh" is saying is that if the conclusion was correct.."lie down on the right side"...then why is it that only Abdul waahid narrates it and not the others? Surely if it was Sunnah then other narrators would have reported it as well. The man is trusted but since he is the ONLY one to state it, then it may not be accurate or out of context....something is "irregular" about it. I think determining something "shaadh" or not is a "checks-and balances" mechanism set into place to keep the Sunnah clear and accurate and unblemished with human error.
 

thariq2005

Praise be to Allah!
Assalaamu `alaykum

Maa shaa'Allaah lot of reading going on there.

Generally, 'Shaadh' applies to "Additions of a narration" that has been narrated by a trustworthy narrator, but that same addition is not narrated by those who are "more trustworthy" than him.

Let me give a contemporary example that is discussed by many scholars- just giving it so you guys can do more reading on this inshaa'Allaah.

We have the narration that is narrated by Al-Nasaa'ee, Ibn Khuzaymah and others- on the authority of Waa'il Ibn Hujr:

I will certainly watch how the Messenger of Allaah (peace and blessings of Allaah be upon him) prays. So I watched him and he stood up and said takbeer (“Allaahu akbar”), and raised his hands until they were level with his ears. Then he placed his right hand on his left hand, wrist and lower forearm. When he wanted to bow, he raised his hands likewise, and put his hands on his knees, and when he raised his head he raised his hands likewise. Then he prostrated and put his hands level with his ears, then he sat with his left foot tucked underneath him and put his left hand on his left thigh and knee, and he put the edge of his right elbow on his right thigh. Then he held two of his fingers and made a circle, then he raised his forefinger and moved it, making du’aa’ with it.

The Isnaad of this hadeeth is as follows:

Waa'il ibn Hujr (Sahaabi) > Kulayb (narrates from Waa'il)> `Aasim ibn Kulayb (narrates from his father- Kulayb)

From `Aasim about 13 people narrate the same kind of hadeeth. This specific hadeeth with the wording "I saw him moving it" was narrated from `Aasim by a narrator called Zaa'idah ibn Qudaamah. Zaa'idah is a trusthworthy narrator- but one should note that there are more trustworthy narrators than Zaa'idah who narrate this narration from `Aasim- from them is the likes of Sufyaan al-Thawri, Sufyaan ibn `Uyaynah, Shu`bah ibn Hujaaj (all three are to be considered to be from the Kibaar al-Huffaadh!) and many more. None of the other 12 narrators narrated this addition- "I saw him moving it". And we clearly see that Zaa'idah has opposed 12 trustworthy narrators. Thus, scholars mentioned that this addition about moving the finger is "Shaadhdh" (Odd) and so that specific addition is to be rejected. This was the opinion of Shaykh Muqbil, Shaykh `Abdullaah al-Fawzaan and others (from the contemporary scholars). Students of knowledge have also mentioned that the moving of the finger was not mentioned by any of the salaf in their Fiqh books.

Remember, the narration is generally accepted- but it is that extra addition that is not accepted.

Hope that did not confuse anyone.

Wassalaamu `alaykum
 

Janaan

ربنا اغفر لنا ذنوبنا
Staff member
^Jazaa'kAllaahu khayr, akhy!

Ukhty, seeking Allaah's mercy.. I actually 'did' understand shaadh hadeeth 'before' Thariq made his pretty long(but beneficial) explaination..:)

Brother Thaariq, could you be so kind as to also explain I'lla?? After reading much, I saw that it means 'hidden cause' behind a hadeeth.. Could you elaborate on that ?:)
 

JenGiove

Junior Member
Assalaamu `alaykum

Maa shaa'Allaah lot of reading going on there.

Generally, 'Shaadh' applies to "Additions of a narration" that has been narrated by a trustworthy narrator, but that same addition is not narrated by those who are "more trustworthy" than him.

Let me give a contemporary example that is discussed by many scholars- just giving it so you guys can do more reading on this inshaa'Allaah.

We have the narration that is narrated by Al-Nasaa'ee, Ibn Khuzaymah and others- on the authority of Waa'il Ibn Hujr:

I will certainly watch how the Messenger of Allaah (peace and blessings of Allaah be upon him) prays. So I watched him and he stood up and said takbeer (“Allaahu akbar”), and raised his hands until they were level with his ears. Then he placed his right hand on his left hand, wrist and lower forearm. When he wanted to bow, he raised his hands likewise, and put his hands on his knees, and when he raised his head he raised his hands likewise. Then he prostrated and put his hands level with his ears, then he sat with his left foot tucked underneath him and put his left hand on his left thigh and knee, and he put the edge of his right elbow on his right thigh. Then he held two of his fingers and made a circle, then he raised his forefinger and moved it, making du’aa’ with it.

The Isnaad of this hadeeth is as follows:

Waa'il ibn Hujr (Sahaabi) > Kulayb (narrates from Waa'il)> `Aasim ibn Kulayb (narrates from his father- Kulayb)

From `Aasim about 13 people narrate the same kind of hadeeth. This specific hadeeth with the wording "I saw him moving it" was narrated from `Aasim by a narrator called Zaa'idah ibn Qudaamah. Zaa'idah is a trusthworthy narrator- but one should note that there are more trustworthy narrators than Zaa'idah who narrate this narration from `Aasim- from them is the likes of Sufyaan al-Thawri, Sufyaan ibn `Uyaynah, Shu`bah ibn Hujaaj (all three are to be considered to be from the Kibaar al-Huffaadh!) and many more. None of the other 12 narrators narrated this addition- "I saw him moving it". And we clearly see that Zaa'idah has opposed 12 trustworthy narrators. Thus, scholars mentioned that this addition about moving the finger is "Shaadhdh" (Odd) and so that specific addition is to be rejected. This was the opinion of Shaykh Muqbil, Shaykh `Abdullaah al-Fawzaan and others (from the contemporary scholars). Students of knowledge have also mentioned that the moving of the finger was not mentioned by any of the salaf in their Fiqh books.
Remember, the narration is generally accepted- but it is that extra addition that is not accepted.

Hope that did not confuse anyone.

Wassalaamu `alaykum

:salam2:

Brother Thariq, I hope that Ramadan is going smoothly and peacefully for you, and for all the members here...

Yes, there was lots of reading and hopefully a little bit of understanding. I'm glad y6ou returned to clarify things since guessing leads to shaadh...which leads to bi'dah..which leads to zina...and we all know where zina leads..:(

Since you answered, CORRECTLY, the term "shaadh"..care to try your hand at "I'lla"...please....pretty please...with Ramadan cookies on top? ROTFL!~

....*whispers to self* I've been hanging around Seeking too long...she's making me loopy...either that or the lack of sleep..one of the two. :) :p Love you sis!
 
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