Question
Will a maqtu’ and mawquf narration also be classed as authentic, sound or weak or is that just for marfu’ narrations?
Will a Hadith Qudsi also need to be authenticated?
Question
Will a maqtu’ and mawquf narration also be classed as authentic, sound or weak or is that just for marfu’ narrations?
Will a Hadith Qudsi also need to be authenticated?
Question
Is fard nisbi technically a fard or will it be an aziz/mashur narration?
I have read that it is fard in relation to someone like a trustworthy narrator or people of one village and I have also read that it is when the loneliness occurs later on in the chain.
This is why I’m confused and not sure whether it is technically classed as fard or not. Please explain through an example.
Question
In the following sanad who heard from who:
Sahih Muslim, Kitabul Iman, number 228 (68)
Question
Could you kindly translate and explain the meaning of the following text from Allamah Sakhawi’s Fathul Mugith:
Question
What are the meaning/s of the word: أشبه below?
a) وَرَوَاهُ عبد الرَّزَّاق فِي مُصَنفه عَنهُ مَوْقُوفا وَهُوَ أشبه
b) قَالَ عِيَاض الثَّانِي أشبه بسياق الْبَاب
c) قَوْله وَرَأى بن عُمَرَ كَذَا ثَبَتَ فِي رِوَايَةِ أَبِي ذَرٍّ والأصيل وَغَيْرِهِمَا وَعِنْدَ بَعْضِ الرُّوَاةِ وَرَأَى عُمَرَ بِحَذْفِ بن وَهُوَ أشبه بِالصَّوَابِ
Question
Could you kindly explain the meaning of the following text from Allamah Abdullah Sirajuddin’s commentary on Bayquniyah:
I have understood it as follows:
The actual science of narrating Hadith is to transmit what has come down from Sunnah and to attribute it to the one who said it by using words like حدثنا or اخبرنا etc. The conditions for narrating is for the student to have received the Hadith in one of the accepted ways of receiving/studying such as listening, hearing the narration being read to the teacher, or the teacher giving permission to narrate it etc.
Question
Could you kindly explain the meaning of the following text from Allamah Abdullah Sirajuddin’s commentary on Bayquniyyah:
Question
I know the majority of scholars accept weak Hadiths for virtues bearing in mind certain conditions. However my question is regarding why weak Hadiths are also used for those things which are not related to virtues. I am confused regarding the wiping of the face after prayer, from what I have been informed is there are many weak Hadiths on the issue, however the wiping of the face isn’t virtuous.
So why would weak Hadiths be accepted in this example and others like it. Could you also direct me to any books where this is clarified.