Imam An-Nawawee s 40 Hadith Session 1 Introduction and Hadith # 1. The Muslim Community Center, Silver Spring, MD

Transcription

1 Imam An-Nawawee s 40 Hadith Imam An-Nawawee s 40 Hadith Session 1 Introduction and Hadith # 1 The Muslim Community Center, Silver Spring, MD 1

2 Sunnah What is Sunnah? We always hear this word sunnah, but what does it mean? Linguistically Sunnah can be defined in the following ways: A Way or Path, regardless of if it is good or bad Manner/Habit Conduct Example : "it is my sunnah to drink tea after dinner" 2

3 Sunnah According to the Scholars of Hadith (Muhaditheen) Sunnah is any statement, action, approval, physical attribute, manner, or conduct of Prophet Muhammad (S) after revelation An example of the Muhaddith usage of Sunnah is: The Prophet had curly hair and his hair went down to his shoulders. The Prophet had broad shoulders. --> sunnah of his physical attributes 3

4 Sunnah According to the Fuqaha (Scholars of Jurisprudence) Sunnah is one of the 5 rulings of deeds that you get reward for if you do, but you do not get any punishment if you leave it. The 5 rulings of deeds are: o Fardh Required o Sunnah Rewarded, but not mandatory o Mubah Permissible o Makruh Disliked o Haraam Forbidden they also say opposite of fard example, 2 rakahs of salah after Dhuhr 4

5 According to Scholars of Creed Sunnah is the opposite of bida a (innovations in religion) Hadith: Who ever invents something that is not part of our faith, it will go back to him 5

6 Summary The definitions of Sunnah are summarized below: 1. Linguistic A path or way of conduct 2. Hadith Any statement, action, approval, physical attribute, manner, or conduct of Prophet Muhammad both before and after revelation 3. Fuqaha One of the 5 rulings of deeds that you get reward for if you do, but you do not get any punishment if you leave it. The opposite of Fardh 4. Aqeedah The opposite of bida a 6

7 Status of Sunnah in Islam The Sunnah of the Prophet is the second source of legislation in Islam after the Qur an. As such, we know it must be from Allah, since Allah is the Rabb, the One who has sole right to legislate. Proof of this is found in the Qur an, in Surah Najm Your companion (Muhammad has neither gone astray nor has erred. Nor does He speak of (his own) desire. It is only an Inspiration that is inspired 7

8 Hadith Linguistically : Hadith means something that is new 8

9 Hadith vs. Sunnah vs. Quran Quran is the devine word from Allah (SWT) which was revealed to the Prophet Muhammad (S) through Angel Jibreel (A) that it be recited. Sunnah is any statement, action, approval, physical attribute, manner, or conduct of Prophet Muhammad (S) after revelation Hadith is the written words of what came from the Prophet (S) sayings, actions, or approvals 9

10 Two major types of Hadith Hadith Nabi - Statements directly from the Prophet (S) Hadith Qudsi - statement of Allah (SWT) through the Prophet (S) 10

11 What makes a hadith? Isnad - narrators Matn - Text 11

12 Ilm Mustalah Ilm Mustalah is the classification of hadith. It is where the isnad and the matn are either rejected or are accepted. There are two primary classes of hadith. Accepted (maqbul) Rejected (mardud) The reporters (narrators of the hadith) need to be examined for their Trustworthiness and reliability for the hadith to be accepted. The science of criticizing hadith comes in (jarh wa ta deel) 12

13 Classification of hadith by Isnad Strongest classification is mutawatir Linguistically this means succession or continuous This means that that this hadith was narrated from so many by so many in each stage of transmission that it is not possible that all the narrators collaborated to make a lie. An example of this, is many of us were not around to see Martin Luther King, but we all believe it 13

14 Mutawatir Hadith Example Whoever fabricates a lie on me, then let him find his seat in the hellfire. The strongest mutawatir hadith because 70 sahabah narrated this hadith! All the 10 sahabahs who are promised paradise narrated this hadith. 14

15 Ahaad Hadith Opposite of mutawaatir hadith. Lnguistically means Single, or Isolated There are three types of ahad hadith Mashhoor Aziz Gharib 15

16 Mashhoor Means famous, known, or popular A mashoor hadith is one that has been reported by 3 or more narrators at every level of the chain. An example is the haith reported by Abdullah Ibn Amr Ibn Al Ass, Jabir ibn Abdullah, Abu Musa Ashari The Muslim is the one whom other Muslims are safe from his tongue and his hand. [Bukhari & Muslim] These hadith are not automatically considered authentic, they must be properly examined 16

17 Aziz Linguistically means rare, precious, and strong Have two narrators in every level of the chain Example: In Bukhari: None of you has truly believed until I am more beloved to him than his children, his parents, and all of the people. 17

18 Ghareeb Linguistically means strange or singled out. Technically it means one narrator in each level First hadeeth in Bukhari s book is gharib because only Omar ibn Al Khattab narrated it Deeds are only determined by intentions 18

19 Classification by Levels or Reliability Acceptable Sahih Authentic Hassan Acceptable Unacceptable to build laws of shariah and legislation Daif - weak 19

20 Sahih Linguistically means healthy or sound From a shar ee point, Sahih means authentic 20

21 Conditions for Sahih Hadith Continuous Isnad: The chain of narrators must be connected. That is, every narrator must have heard from each other and met each other. The technical name for a connected isnad is Mu tassil. Adl of the Narrators All the reporters must be righteous and trustworthy. What is meant by the reporters being trustworthy is that they fear Allah. They not known to commit any major sins or commit minor sins consistently. 21

22 Conditions of Sahih Zhubt Precision in Memorization precision of the reporters memory precision of the reporters writing. Min Ghairi Shuzooz - CONSISTENCY There are no contradiction So this must go all the way to the Prophet (S) Min Ghairi Illa No hidden defects. There should not be someone who is unknown 22

23 Levels of Sahih Hadith 1. A hadith reported in all of the kutub as-sitta 2. A hadith found in Bukhari and Muslim 3. A hadith found just in Bukhari 4. A hadith found just in Muslim 5. A hadith whose conditions satisfy Bukhari and Muslim 6. A hadith whose conditions satisfy Bukhari alone 7. A hadith whose conditions satisfy Muslim alone 8. A hadith that aren t satisfying the conditions of Bukhari or Muslim, but have been authenticated otherwise. 23

24 Two Types of Sahih Hadith Sahih li Zhaatihi a hadith that is sahih by itself Sahih li Ghairihi a hadith that is a standalone Hassan (acceptable) hadith, but is raised to the level of sahih by supporting evidence. 24

25 Hasan Hadith Second type of hadith that can be used in Sharia It is a hadith that could not be sahih, because it did not meet all the requirements of sahih. For example, if one in the chain did not havegood memory then it becomes hasan. 25

26 Hasan hadith Two Types Hasan li Zhaatihi a hadith that is hasan by itself Hasan li Ghairihi a hadith that is a standalone da if (unacceptable) hadith, but is raised to the level of hasan by supporting evidence. There is another hadith that supports this hadith. 26

27 Daif Hadith that is unacceptable to be put in practice and can not be used as a source for the sharia. It is a hadith that has failed to meet the requirements of acceptabiltiy. Sometimes of its minor weakness it can be pushed to hasan 27

28 What we will be studying There are the 6 major books of hadith, then other books of hadith written, (i.e Al Muwatta) We will be reading and studying Imam Nawawee s book on his 40 hadith. 28

29 Imam Nawawee His full name was Imam Muhyi al-din Abu Zakariya Yahya bin Sharaf al-nawawi, was born in the village of Nawa in the vicinity of Damascus in 631 A.H. (1233 A.D.). He grew up in Nawa and at the age of nineteen went to study in Damascus which was considered the center of learning and scholarship. 29

30 Imam Nawawee Imam Nawawi studied from more than twenty celebrated teachers, regarded as masters and authorities of their fields and disciplines He studied Hadith, Islamic jurisprudence and principles, syntax and Etymology from great scholars such as Abu Ibrahim Ishaq bin Ahmad AI-Maghribi, Abu Muhammad Abdur-Rahman bin Ibrahim Al-Fazari, Radiyuddin Abu Ishaq Ibrahim bin Abu Hafs Umar bin Mudar Al-Mudari, Abu Ishaq Ibrahim bin Isa Al-Muradi, Abul-Baqa Khalid bin Yusuf An-Nablusi, and Abul-Abbas Ahmad bin Salim Al-Misri. 30

31 Imam Nawawee He used to read twelve lessons daily and wrote commentaries on every lesson. Whatever books he read, he would write marginal notes and explanations on each book He fell ill and died in 676 A.H He authored many other books such as Riyad As Saliheen, Ad- Adhkar Al- Minhaj 31

32 Hadith # 1 32

33 It is narrated on the authority of Amirul Mu'minin, Abu Hafs 'Umar bin al-khattab, radiyallahu 'anhu, who said: I heard the Messenger of Allah, sallallahu 'alayhi wasallam, say: "Actions are (judged) by motives (niyyah), so each man will have what he intended. Thus, he whose migration (hijrah) was to Allah and His Messenger, his migration is to Allah and His Messenger; but he whose migration was for some worldly thing he might gain, or for a wife he might marry, his migration is to that for which he migrated." 33

34 About the narrator This hadith was narrated by Omar ibn Al Khattab. He was one of the greatest companions of the Prophet (S) He was the second caliph after Abu Bakr The Prophet (S) said if anyone one would be a Prophet after him it would be Omar 34

35 The background of this hadith In Quran there is Asbaab Al-nuzuul, which means circumstances surrounding the revelation of particular verses. In hadith there is Asbaab wuruud al hadith, which is circumstances surrounding particular speech of the Prophet (S) Saeed ibn Mansoor and the al-tabaraani recoded on the authority of Ibn Masood that this hadith was stated concerning a man who wanted to marry a woman named Umm Qais but she refused to marry him unless he migrated from Mekka to Medina. Thus, he migrated to Medina from Mekka. Ibn Masood, called him the migrant of Umm Qias. 35

36 General Remarks of the Hadith It is one of the greatest hadith to be narrated Imam al-shafie said: This Hadith is one third of the knowledge of Islam; related to about 70 topics of Fiqh. Al-Imam Ahmad (with reference to al-imam al-shafie's statement) said: Islam is based on three fundamentals (all are among the 40 hadiths ): Hadith 1: which is stated above. Hadith 5: "Whosoever introduces into this affair of ours (i.e. Islam) something that does not belong to it, it is to be rejected. "Hadith 6: "Truly, what is lawful is evident, and what is unlawful is evident, and in between the two are matters which are doubtful which many people do not know Abu Dawood said that this hadith is one half of islam as Islam comprises of what that is apparent and what is not apparent, which is the intention and what is in the heart. 36

37 Important Words Innama this word implies emphasis and exclusiveness. So it would not be correct to say that actions are by intention but more so Surely all actions are but by intentions Al A mal begins with al so it is a general term and includes all actions that fall under the possible meaning of this term. It includes actions of the body, and speech, obligatory and voluntary deeds, small or large deeds. Ba ba here is used as ba al musaahibah ( the ba of accompaniment). So a good meaning would be Actions are accompanied by intention 37

38 The meaning of niyah What is the meaning of intention Ibn Qayyim Al-Jauzziyah defined intention as the knowledge of a doer of what he is doing and what is the purpose behind it. Al-Suyooti said Intention describes the driving force in the heart towards what the person sees to be in conformity with what he wants, of either bringing about good or putting off harm, both present and future 38

39 The place of intention According to Ibn Taimiya, the scholars agree that the place of the niyyah is in the heart or the conscience and it is not in the tongue. What this means is making a statement is not the same having an intention to do something. 39

40 Niyyah and ikhlas A person s intention maybe good, noble, or evil. A believer's goal is to make his intention purely for the sake of Allah (SWT). And they were not commanded except to worship Allah, [being] sincere to Him in religion, inclining to truth, and to establish prayer and to give zakah. And that is the correct religion. (bayyinah 5) 40

41 Every man shall have but what he intended If you intended the pleasure of Allah (SWT) and the Hereafter in your shareeah deeds, that will be achieved for you. If you intended this world, you might get it or not. Whoever should desire the immediate - We hasten for him from it what We will to whom We intend. Then We have made for him Hell, which he will [enter to] burn, censured and banished Surah Isra 41

42 Intentions go beyond action The actions of the heart can take one beyond what he can actually do by his physical deeds. Once, a man prepared to go out for jihad but died before being able to do so. His daughter said I wish you had died a martyr, for you had prepared for it. The Prophet (S) said Allah has given his reward for him according to the extent of his intention (Al-Nasaai) 42

43 What types of act are included The statement that Verily all actions are but driven by intention applies to all deeds : statements and physical deeds, obligatory, recommended or permissible deeds. Ahmad ibn Hanbal said I love that for every action, whether they be prayers, fasts, charity or any type of good deed, there would be the intention preceding it 43

44 Acts must be done according to Shareeah Ibn Ajlaan said Adeed is not useful unless accompanied by three things : awareness of Allah (taqwa), good intention, and correctness of the deed You must learn the correct way things should be done according to the Quran and sunnah. (i.e. you must learn to pray according to the Sunnah) 44

45 The Niyyah and Permissible Deeds A permissible deed (mubah) is a deed that entails no punishment or reward (i.e eating food) If one for example, has the intention to eat to become stronger in order to fullfill religious duties, he or she will be rewarded. In Bukhari the Prophet (S) said you do not spend anything for the sake of Allah s countenance except you will be rewarded for it, even the food that you put in the mouth of your wife 45

46 Same Acts Different Intentions In this hadith we see same act (to migrate) but different intentions. One intention one will get reward from Allah (SWT) the other, the person will get no reward from Allah (SWT) and in some cases be punished. Anfal 47 And do not be like those who came forth from their homes insolently and to be seen by people and avert [them] from the way of Allah. And Allah is encompassing of what they do. 46

47 Key to Paradise or Hell Fire Say, [O Muhammad], "Shall we [believers] inform you of the greatest losers as to [their] deeds? [They are] those whose effort is lost in worldly life, while they think that they are doing well in work. Those are the ones who disbelieve in the verses of their Lord and in [their] meeting Him, so their deeds have become worthless; and We will not assign to them on the Day of Resurrection any importance That is their recompense - Hell - for what they denied and [because] they took My signs and My messengers in ridicule. Kahf ( ) 47

48 Knowledge before acting Surah Kahf 110 : So whoever would hope for the meeting with his Lord - let him do righteous work and not associate in the worship of his Lord anyone. Ibn Qayyim wrote on this ayah :.. If he does not know what has been narrated from the Messenger of Allah (SWT) then he can not attend that. If he is not knowledgeable of whom He worships, he cannot intend Him alone in his deeds. If it were not for knowledge, his deed could not be accepted 48

49 Action Items Always question yourself before you do something. why am I doing this Have checkpoints in your life When you want to do something and not know how to do it, ask someone of knowledge and learn ALWAYS RE-NEW your intentions 49