Hadith Studies; an introduction | Mufti Abu Layth

right we're going to begin take a look at um in fact before I even get into anything let's just get a quick understanding what I want is I've got a in mind uh a plan to to do some Hadith studies so with the aim being that we're actually studying Hadith but to prepare us for that so A text giving us the guidelines a brief um I mean I'm going to say test but it's not really a test something which it will be a brief poem which you can take a look at but at the same time just make sure we've all learned and then look at some actual mun some texts

of Hadith but before we begin what do we already know about this what what do we know let uh I won't I know Ma is trying to show me his folder with all his notes but on then something what okay what what does it deal with what does it deal with sayings and actions of the Prophet okay the saying categorization yeah it's that's more Hadith the actual the content of Hadith this is the C categorization of

Hadith this is the analyses of Hadith not in its content in its structure okay so and it's got two names it can be called like the the ter if you like the terminologies of Hadith the N nomenclature as they call it or it could be uh the foundations or the principles of Hadith right this is a contemporary text we're going to take a look at the reason I like it is the way he's laid it out it's very very well explained especially

for those who can understand Arabic um and he does have he has a structure after this he also introduces you in the second book to although we might not I mean we we could maybe explore that as a later option some other point but let us begin so right

now he begins by reminding people that why like why and he's going to first of all go into a his brief historic account of why it's important so it begins with the a of the Quran that all you who believe if a person who is not of sound character comes to you with some news then ascertain or verify what the person has brought don't just jump to conclusions and be analytic be like be objective somebody saying something don't just go by what he said

first of all see that is it authentic authenticate it then he mentions the Hadith and this is a very interesting that may Allah Enlighten a person who hears the messenger of s alaihi wasallam said who hears from us a Hadith a statement and then then he conveys that to somebody else as he heard it from us then the prophet Sall alai wasallam says many of people who something has

been conveyed to will end up understand understanding it better than the one who is actually conveying so that is the if you like from the blessings or the unique um unique blessings upon this umah by Allah subhana tala that is almost hidden in things like the science of Hadith and stuff like this that sometimes a Hadith might be conveyed to a person who comes after but he understands it maybe better than the one who's actually telling him now and in

another that many a person will carry to somebody who will be more knowledgeable than them so you might end up taking knowledge to somebody and that person ends up being of a greater level at a later stage maybe than you than the person himself and not everybody who carries knowledge is knowledgeable that is um a very uh interesting and amazing Hadith from so so look keeping that in mind this looking into what does isad

mean what does this NAD mean chain chain a chain so before obviously in the time of the prophet sallallahu alaihi wasallam and shortly after there wasn't this chains people weren't concerned initially about chains don't mean by that the chains chains the chains of Hadith yeah so says they never used to ask about they wouldn't care about it really until then when issues occurred there was heresy there was deviation there were people had ulterior

motives to transmit something then people began to say tell me who your people are meaning who do you get this stuff from before the FNA happened people wouldn't ask so you said something everybody would go to you said the messenger of said everybody's there they're on it once the FNA occurred it wasn't like that anymore it was who do you get that from so it became very um objective and analytic right

now in this science of what are some popular texts now this may not be of you know too much um use to you now but maybe at a latest stage it will be but it's nevertheless just to briefly go over there's a book called and that was written by Abu Muhammad uh what's his what's his name

ABD all right I thought just in Casi Abu Muhammad arzi is this isn't this is uh this is is this title it's not title but his Association is with rammus which is a place just in case you think the name Ram it's not the name Ram is Ram huzi right so Abu Muhammad as his name was he was the first person to author any text Oni that was an independent text concentrating on I know

has some books in it and he has but this was a complete as in a text focusing on the science of before him nobody really had done that as an isolated work so Abu Muhammad rzi was the first to do that now he uh passes away in the year 360 okay and that that's his book there's another book which is byri okay somebody who passes away in 405 hij now

now Alim he also attempts to kind of bring about this individual isolated work as you can see only a few decades after R maybe about four whatever 3 four decades after but the thing is that it still isn't it's still in its early stages this it's not uh it's like prototype versions early versions then you have

um by somebody who passes away in 4:30 uh he tries to add and work upon what Hakim had done so he tries to add to his work he takes a look at his book's book and says look he missed this he missed that let me try and add to it let me try and do this let me try and do that now then Along Comes the

book by abak Ahmed Al aladi somebody who passes away in the year 46 3 H tell me something about um about aladi ofi a dawn of Hadith known as of the entire Eastern Muslim World okay so um right you just just just scrap that from there no

just CP yeah yeah so right now who at the time he was the of the entire Eastern Muslim World Aon aladi a very famous sha scholar somebody who they say I mean there's some controversy surrounding him as well especially from the hania they say that he um considered becoming a Hani once this is but this is what some of the

have written that they said he considered becoming a hanfi and he I think he was either he was on his way to do omra or something but anyway he he considered he thought that you know he had he had enough of the shaf M apparently he had some issues and he thought about becoming hanfi but he had a dream in which he saw the prophet sallallahu alhi wasallam and the prophet Sall Al wasallam said to him that why are you kind of abandoning my Sunnah and like going to something else and so as you can imagine it's a very harsh type of uh statement so he becomes really like a hard he continues

it remains a but becomes very hardcore and and he's known to have been somebody who refutes the hania passionately at times and this is why they say that there's a conflict of interest and and all sorts but but anyway he was renowned in his field of Hadith Untouchable in his day and age he was only part by if you like I mean the only parallel to him was Abu

Omar yd the dawn the heavyweight of the entire Western Muslim world right obviously the he was known as and he was they I mean that with that they had kind of just sealed it really they were the two heavyweights absolute heavyweights and quite strangely they both pass away in the same year 463 hij so in that year the Muslim World lost two of its major of right but anyway aladi writes his book called that which

suffices now he right this book they say about it this was the first book that had now almost evolved like dynamically before this had written a book I mean followed by you hadah you know you you had um U who was itri and all these books but they weren't they were still good they were the first attempt the the isolated Works you've got you know books of just now this science of

but it wasn't developed the way it should be it was still in a very uh formative stage Along Comes aladi his book Al really kind of slices through this science gets to the to the the kind of nucleus of it he starts coming up with M he starts organizing them sequencing them in his book Al is the first kind of defined version that you see of this has now emerged it's come out of that shell

it's out of its developmental stages I mean it will still continue to develop but it's now Taken full form okay it's not uh you know it's a top it's not a lowbudget movie production anymore it's something major now they they've hit it this is it so well after that you have um also

authors this book is more um to do with it's to do with against the science of Hadith but also the adab the etiquette of people who carry Hadith and and you know what who are they and what are the different categories and how should they be on that topic of the etiquette of who those who carry Hadith comes the the Western Dawn once again in Hadi he writes who's more or less just after and he writes the

book that how should Hadith be kind of conveyed and what what are the different categories of giving of writing Hadith what are the ways the etiquette things like this and and then you continue to get uh after them there's a book that is mentioned here uh known as Mal um that's just a a simple text like that which M need then there's a book called that is mentioned here this is byah this is an interesting point you

see Salah he passes away in the year 643 H so there's been almost you know almost like two centuries almost since had already emerged in a solid manner now when it reaches um Salah he really crystallizes he comes out with several he takes it to it Peak and he has U his other text as well where uh his uh the you know his no this is

the is the but his Hadith that he has also where he kind of breaks them down and he mentions them into you've got like he'll go into 67 different points and he mentions very unique points not only unique points he starts to get very um Ultra structured he brings this Uber structuralism to before him people weren't on like they did they did they had it sorted I mean was out but he starts introducing things like he has very famous statements like can a Hadith now

like a category discussing can a Hadith now be still certified as sah if none of the earlier people had ever certified it as and then he apparently will explain how he feels that can't happen and then many later will challenge him and stuff but anyway Salah is a very important character a very important personality in with him becomes crystallized to some perhaps too artificially crystallized that is a a critique or a criticism that some have raised later on I mean whether it's you know that's a matter of discussion whether you value

that criticism or not some people feel maybe he even went he kind of almost artificialized the whole thing by you know manufacturing it to that extent but anyway um you've got the famous by NOA which is really the by no is a summary of salah's book okay um then you've got okay which is's book and that that is really a commentary uh for no and then other books as well I mean you've got things

like which has been done by a very famous um a very famous text which is known as the Thousand poems of I'll just mention very quickly some other names like by this is a very interesting book I think you guys should remember this name this is by and then much after you get small texts like which is very popular Small poem uh probably with about 30 odd 34 lines to it or something like this explaining these type of things okay so

guys that was just a very brief intro into some of the texts in this field what let's go through some provisional definitions the science of we know what it is it's it's what it's is the science which concerns the chains of Hadith by which we can know its validity and uh its strength okay whether we should accept it or reject it this is something by the way you know this list that we're going through this checklist is something a lot of the

scholars do before they begin any type of science any type of Works what they say is let's go through these things to verify what is the purpose of what we're doing so first of all what is it a definition secondly what does it cover it's it's subject if you like what is the not subject but what is its yeah it's coverage what what does it do so it covers the chain and the text of the Hadith in terms of accepting it or rejecting it that's the purpose of it so if somebody says what's the purpose of studying this well you would know about the chain of Hadith and the text and why

do you want to know that so whether you should accept or reject a Hadith okay th what is the and they they check this what is the fruition what is what are the fruits of knowing that well you will have the skill to distinguish between these Sciences I mean between these Hadith so somebody presents you Hadith you have the skill to kind of say well okay that isn't strong enough to be an evidence that is you have that skill Hadith we already know what um or in fact somebody mentioned it earlier on what is a Hadith the definition of a

Hadith saying or action or yeah action saying or action okay it is a approval of or a tacit approval it can be as well where something happens in front of the prophet sallallah alhi wasallam and he doesn't say anything to rebuke it or so it's a tacit approval aside approval as far as Hadith is concerned they will also include cah a characteristic of the Prophet because that is also described as a Hadith when they say the prophet looked like this he had long hair he had this that still Falls that is still classified as a Hadith a description of the

Prophet okay there's some definitions here things like um which just means like a news informing somebody for some about something right there's some definitions about is there a difference between a and aith and generally people tend to treat them in the same way the word sometimes they say there a from the prophet Sall Al wasallam there's some discussions but we can go past that there's also the term a you probably heard the word a it's a narration as well some people say there's a difference if so what is that

difference you know difference those who do make a difference is the the narrations of the Sal right okay you're right the some people who make a difference say that is not a a but it's to do with a or whereas the or the Hadith is to do with the prophet Sall alhi wasallam but many people don't make that distinction but you're right those who do do it do so like that isad we've already said the isad is a chain S is also really the chain okay that is the chain of Hadith the muton who knows what a muton

is muton text the actual text the actual so you've got the chain leading up to the Hadith and then the actual Hadith itself is known as the mat the wording of it okay um that I mean the reason why we're just explaining some of these words is that because they may be referred to at a later stage so you know what they mean that this is something the person that something is referred back to so I say this is going back to this that such and such for example is you know he said

this or he did this but the person that it's something is being referred back to right okay now that if you were looking at it from a very linguistic perspective in as well musnad and we're going to go into we're not going to cover other books but musnad can also be a book of Hadith any particular

type yeah like the mus very famous the musn of IM Ahmed but what is a mus organized according to narrators it's organized according to narrators is quite usually according to the sahaba but it can be organized according to the teachers of that scholar whose book it is so let's say Imam bukari he has so many teachers we could organize the sah of Imam bukari in accordance with his teachers in an alphabetical manner so let's start with alif then ba and so on like this this would be known as a musn okay so it's not organized in according to in accordance with Okay um any Hadith

which is complete in its chain is also called a musnad sometimes okay right theid is somebody who narrates the Hadith we know what a is yeah it says somebody who is concerned with the science of Hadith in understanding it and narrating it transmitting it um and very clued up he's not just a isn't just anybody who's concerned with it because we could be concerned with Hadith for today that doesn't make us it

mentions somebody who knows a lot about the transmitters of the chains of Hadith and stuff like this a what is a of Hadith who memorized yeah some people have said somebody who's memorized at least 100 th000 Hadith other people have said somebody who in each um um they say in each section or category of Hadith that he's looking at he knows more than what he doesn't know obviously the question then would

be how do you know what you don't know if you think well look I know three and I don't know the other [Laughter] two but this is obviously going by an understanding that there is only so many Hadith and this person knows so many already and but that's a definition that some people give that he knows in that category he he knows in most categories of Hadith more than he doesn't know some does you have to mention the is as well to where do you have to memorize the change as opposed to memorizing the have memor oh just the text oh yes of course

of course that's a you know what that in itself is is is is an okay question question but it actually gives rise to a more important question right the thing is I would have said that is a very important question awesome question but you know I don't want to just lie I'm joking the thing is no that that's okay that's good but yes only become by memorizing asan as well um however you know the number of a Hadith a according to a and a according

to a or don't have to mean the same thing I mean there's a huge overlap so according to let's say a somebody who's concerned with and making law he will see one Hadith the content of it is the main thing he's only interested in the content and obviously the chain that it's correct and therefore you can use it let's say there's a Hadith which is exactly the same it's identical but in this one it's the first one's transmitted by three people in the chain and this one's got four people in the chain according to the m this is an

entirely different Hadith the MTH sees this as he looks to him the chain is almost everything he sees this as entirely different or even if the wording was slightly different to him it's still a different Hadith to the might be oh no this is the same Hadith but it's just got another word used in front of that instead of that word that's all but to the m no if the name is different if there's an extra name if there's an extra anything there's an extra Hadith this is the expert reading that's it really now this is why they have hundreds of

thousands of Hadith otherwise there ain't hundreds and hundreds of thousands of Hadith of the Prophet Sall alaihi wasallam they in the Hadith are not so many like in in terms like that that with you know people have disagreed how many thousands they are but there's not hundreds and hundreds of there are hundreds and hundreds of thousands of Hadith according to the like because oh this chain is subtly different it's another Hadith this word is subtly different it's another Hadith like that they are but imagine you were kind of summing everything up to the same thing so you're saying according to the F for example that that's the same

Hadith you could have 50 Hadith but just because and let's say each one of us narrated the same Hadith today so there's let's say whatever this 12 of us 15 of US 20 of us whoever is sitting let's just say five of us whoever transmits a Hadith today we learn a Hadith and we transmit a Hadith according to that is that many extra Hadith according to the that's just one because the main thing is just one so there is a difference so the m to him it's a separate unit and he counts them like that so knowing the chain is

essential the chain makes everything for the M that was the question like that you wanted to really ask but uh right okay Hakim is somebody who if you thought the was a Don this is the one that says says father he's the one who's ahead of himim he's the one who they say has encompassed the entire the whole category of Hadith

except what is a little you know maybe just a little bit has kind of missed him he had a lazy day here and there but but otherwise he's he's he's done it he's not even doing it he's done it it's like that that's aim any now moving on right when we look at a Hadith there's we're going to work down in breaking up the categories okay so we're going to begin with looking at Hadith primarily you either have what is a

or now what this means is first of all before we even get into this before we even get into Hadith and stuff like this we are concerned with the chain if the chain is something which is so abundantly present and everywhere it's been transmitted by so many people multiple Transmissions that is something that everybody knows let's just say that is called M that is something that is conclusive like things are today the way that you we know many many things in the world today it's just through M um understandings really whether you

know a particular country exists whether you know certain things it's really just because not that you've actually been there yourself it's just because you've heard and you've heard from so many people that it's impossible that all these people got together just to trick you so that is okay now there is when it comes to Hadith there is a difference of opinion what makes something as in how many people how many chain in the in each layer of transmission how many people do they have to be that are spreading this Hadith for it to be M and they disagree amongst themselves

some people say that there has to be um you know at least 10 people in each chain some people say even if it's five some people have to say some people have said there isn't a specific number but it has to have spread so much in it's true understanding and how I've understood this to be okay right is that u m would be that let's say for example let's say I've said something now and you guys have all gone away and and passed that on to somebody

else they would be individual people that you would pass it on to it wouldn't have to be like for example three of you go and pass it on to the same three people who then pass it on to the same three people it would be each person going doing his own thing so let's say Maz here goes and passes it on in is it Hebrew let's say he interprets it to and so he let's say this this is maeri by the way who's not in the camera yeah good no I'm joking oh he is all right

right so the thing is now let's say let's say Maia goes teaches this to three people go teaches it to a different three you're teaching it to those people each one of you has gone and taught it to another three four five six people those people are going off individually and teaching it to other people so you've taught it to three each one of those three in his own right goes off and he starts teaching it to another three he starts teaching it to another two he starts teaching it to another five this is how mut in its true understanding would work it would be so now that would be

impossible for all those people to have come up with the same thing exponential exp absolutely exponential that's the thing but even greater as in like so huge with huge um you know the people say like it's going to be 10 chain what is it in the first three generations is after that they all become um after that they don't necessarily become all mut they mention the number always talking about the first three generations where it's passed from the prophet s alaihi wasallam on so let's say the companions up until no then it would

just carry on so it it can't just stop at some point but what you're saying or what these people might say is that look it doesn't happen just straight away after the you know regeneration but let's say Imam bukari has documented a Hadith in his book now at that stage everybody now has access to this book so now there's going to be hundreds thousands of people that have taken it from that book what about before that point but even then I mean sahkari doesn't come till you know the second um I mean till the 200s but the way I've explained M the other

way of looking at it is that three PE let's say five people or let's say 10 people to make it h make the text you know just be in line with what the text is saying 10 people pass it on to the same 10 pass it on to the same 10 pass I find that very weird and I don't think that is really so like let's say one person is passing it on to one but this one person is passing it on to another one and this person is passing it on to another one so each one of us just goes and passes it on to one person let's say but because so it's going it's dropping down in tens and fives and it's

going on like that that in my understanding doesn't necessarily um I mean I would consider that a weaker Approach at looking at mut in my understand that does that evade absolute categorical doubt I mean absolutely eradicates any ounce of doubt I would have thought in my understanding that no that doesn't that could there could still be question marks I mean I'm not saying that that they are but there could be question marks on at a scale like that whereas on the first scale and that is how the Quran has been transmitted that each person has gone off and they've taught and they've

taught and they've taught so that would be M right so okay they say is it's conclusive it carries the same strength as what would be a verse a clear verse of the Quran there's that type of strength now this is m in its wording mut can have two can have two branches okay mut in its wording and mut in its meaning so mut in its meaning me is that

if something let's say let's say there's a Hadith symbolizing something like let's say the prophet Sall alhi wasallam the example he gives here is Du now that the prophet Sall raised his hands in Dua now this they say so many Hadith in the tens and tens and tens that you know maybe even up to a 100 they say that where the Prophet is making Dua and he's raised his hand but they're not the same Hadith they're different incidents but they've all got the common

a common type of denominator that you've got this one incident that is being replicated in all of them so that incident may have a u a semantic or a symbolic conclusiveness to to it that look this this incident has appeared in a 100 different Hadith although the hadiths are talking about different situations that would be called in terms of its meaning or symbolically some aspect of it is that same Hadith with its exact

wording is M so that same incident is being transmitted in so many places now here there is a claim which many people have made that there are many M um I mean Imam asabi when he speaks about certain things he raises a big question mark that do M even exist personally I mean I I find that quite compelling and quite convincing that that are in their actual wording to

be in the way we describe them I I don't Allah but I would imagine that would be very difficult to exist like that to be documented like that maybe it existed but is it docu how do we know it existed we know what's documented so bukari isn't going to none of these Hadi are going to document all these hundreds of people reporting back like that so do m in their wording m not just symbolic in their meaning yes okay you can get 100 different Hadith that all have a common denominator but they're talking about

different incidents but to get the same Hadith that has come through of chains these multiple huge on Mass Transmissions I mean I I'm more inclined to believing and agreeing that they don't actually exist like that okay that that's what um some people have raised that although generally a lot of people do feel that look uh there's many books written uh that say like for example Imam suti wrote a book called to do with the one of the more

recent kis wrot a book but the thing is that when these people have tried to say that they've collected I mean I think tried to bring forward 200 but strangely enough when it was critiqued and uh I mean they found a huge portion of them to be weak and they weren't even they didn't even reach the of let alone I mean my only understanding for that is that they are not going by that first definition that we had of mut they if they're going by

the definition that it just has to be transmitted by five people in five different ways so I I transmit let's say to one person you transmit to one person you to one five and therefore that's a MTH that in my understanding because the purpose of mut is something that there can be no doubt about not even a .01% doubt about it it is as conclusive as the Quran in my understanding that doesn't hasn't happened in two points on whose authority um who decided are at the same rank as the

Quran the Quan okay now what they mean by that is in its conclusiveness not in its uh Revelation it's not that this is Quran but meaning that like let's say first of all I don't but my understand understanding is m in that lovely sense hasn't been transmitted uh in that sense but if it were then what they mean by it is the strength it carries so let's say there's a Quran a clear verse of the Quran has a ruling like don't do this a clear Hadith has a ruling

according to certain Scholars they are not in the same category according to many they are so avoids that debate altogether because although all Scholars would recognize that the Hadith in its transmission is much weaker than the Quran but they will say look if the verse says this is Haram something is Haram and the Hadith is telling you something else is Haram then fine they're both Haram even though the the Hadith in its transmission is weaker like the chain isn't as M as the Quran way the quran's been brought down to us so that's some

Scholars that most Scholars will all say look despite the difference the discrepancy in their transmission they are both if they make something Haram they're equally Haram yeah some Scholars like the hania have said no they've said that look if anything comes from the Hadith then it can only reach the level of Mak it can't reach the level ofam although they Mak is still another version ofam but it's just a slightly lesser version what about would that go the same with noi no noi is talking about Hadith

which are inspired as Allah speaking but they're not Revelation it's not like Quran but it's an inspiration of what Allah is saying so it's not the prophet saying it but these Hadith are talking about what the prophet is saying so just to kind of clarify look rulings the Quran says something is Haram or something is obligatory the Hadith says certain things are Haram and certain things are obligatory according to most Scholars even though the Hadith have been have been brought to us through a weaker Channel if you like so what it's

saying is imagine the Quran is bringing it is optic fiber is being brought to us like that just's say you've got something like proper absolute solid the the transmission of it to us now on the other hand it's not even it's something like let's say Hadith some of us are coming may be coming to us some of them on like dialup something which is slow it's not as strong but they're saying the message in the end in saying this is Haram and this is halal or this is w and this is or this is and this is most Scholars say that's the same we'll take

the same impact I mean we will receive the we will receive receive the message with a similar impact like if it says Haram it's Haram the Han have said no that if it comes to us through a Hadith with a weaker transmission something like I'm saying like if it's dial up say no if it says it doesn't become Haram it becomes Mak if it says it's it doesn't become we call itaj that's theia although in essence they're similar in the in the world anyway not to act upon no it's not that they're saying you don't act upon them they're saying you have to act upon them but you don't call

it by the same category I'll tell you another distinction they make they say if a person did incar if he rejected one of those rulings that came from the Quran that it's kufur he becomes a if he rejected one of the rulings that came from the Hadith in that transmission it would be just Fisk it wouldn't be kufur because it's come through a weaker transmission so it becomes a bit technical the debate that's really with the Hana the other Ms don't make that difference they say look if we take it just in its efficacy as the Quran in its

Effectiveness okay the question I to ask you about this generation the one he's bought as he said there's 70 from the so you thinking that you don't believe that one exists with the one that he's bringing here what would you say you see the thing is you know he's what he's this is a popular one that people bring yeah I'm just seeing where he's kind of as well but the thing is that this famous Hadith

that that they say that up to I mean he's stating up to 70 sahaba have transmitted that the question has been you see now when people say that's M once again it's coming back to definition what is your definition of mut if because and your definition hinges on what is the purpose of having this category so the purpose of mut is supposed to be something that has 0% doubt in it that it's that widespread so knowing that so like people say know knowing that China exists even though

you've never been there is you're not going to just doubt it because one person comes up to you and says do you really believe it exist have you ever been there because it's so then it's so widespread that to deny it would wouldn't make sense just because somebody comes and questions it in that way to have such strength what they call a conclusive about something if in to me that would only in my understand would only work in the first definition that we that we gave that each person that so many people are trans mitting it and from them so many

and from them so many so it's exponentially kind of growing out it's not just like coming down as a as a as a tunnel it's it's it's multiplying at each layer significantly that would become impossible in my understanding to have any doubt in that if it came down at a single layer just as a tunnel you're just you're saying well five transmited in five or 10 independent from them 10 from them 10 I mean by that definition yes they will this is why they say those who say

they are M they're going with that definition the only question mark there is that does that entirely eradicate all and doubt categorically I would personally feel that although it does an excellent job at eradicating doubt but I don't believe that it categorically would remove every S I mean could a person not even have a not Point whatever per doubt or 1% doubt or or or I mean one might be strong but even below that or is it just so categorical now this is the question so those people

who say look these Hadith are like sui they're saying that this is fine it suffices for conclusive knowledge so everyone else um like denying would even according to the Han denying M would be denying mut would the question now is does mut exist though and then the question is well it exists but according to what definition because if you change your definition then but you all calling it m like if you say well to me mut is fine as long as five people from five people are

transmitting it so you just have to find five or 10 isolated incidents so you've got one isolated Hadith he's got one isolated Hadith talking about the same thing I put them together I say this is M so then you because we're using the same words M you're going to say well of course there's plenty of M but if I'm going by no 10 people from them 10 people from them 10 people then who's documented that nobody's documented it like that so we're going to struggle to find anything like that so that's what it is okay so that's mut anyway what does exist definitely is

something which is symbolically mut mut with by meaning okay something which uh or what they call sometimes as well which is where you look at so many different things and you derive a common denominator okay you say that by you know by taking a comprehensive look at something we can find so for example let's say in you get a lot of this that let's say the principle that harm should be removed that is a principle a conclusive principle in the Sharia that there is no doubting but how did you arrive at it

being conclusive well there's so many different verses of the Quran so many different hadiths so many different things that all have the common denominator that wherever there's harm Islam wants it to be removed the harm to be removed so therefore one thing you could derive as a you could say well looking at all of these harm should be removed as a principle is is conclusive okay so that's another way people look at things so okay so that's the mut thing aside the other category is known as okay this is the bulk of Hadith that

we have really it falls under this category now this is a Hadith which usually come down from one person or maybe two and we're going to see some differences but they come through these type of isolated links okay now some people do split them up further into saying if something had if something wasn't in a simple sense if something isn't it's some people have said look if it's being transmitted by let's say in each chain three people three three to three

to three just three to three this is called MH okay some people have given it that name MH this is still isn't so it still falls under the category that if in each chain there were three no more but just three so they say that's strong although it's not M but it's strong if there were two they call it aiz um so as an example of a Hadith that is m

that Allah will not just snatch him just suddenly he will remove it by removing the people of knowledge until eventually there's none and the Hadith is popular right now okay right okay let's just trying to um so M according to the okay that's what it means M otherwise what does the word MH mean dominant yeah like popular right so

something popular doesn't have to be so M sometimes you got to be careful when you're reading texts that people sometimes will use words that they're not using them technically or they're not using them technically according to that science so you might get a scholar say oh this Hadith is really MH in a book saying oh this's really M Hadith talking about this but he's not using M to mean the Hadith M like this this type of MH he's just using it as the Arabic word like this oh this had is really popular as in it's so popular but

it's probably made up it's probably weak I give an example the Hadith and and he actually uses it as an example here as well that that this that the worst or the most despised Halal in you know to Allah is so that's so most Muslims know that Hadith that you know you speak to Muslims they first thing they say oh theak is like one of the most dis it's a MH Hadith meaning that it's so popular but it's actually a weak Hadith so it's not MH technically it's just MH

me linguistically that it's as popular okay aiz the aiz category I mentioned that having at least two people um in each chain um okay let's and I'll give you a Hadith an example a Hadith that is in uh it is in the what are the authentic but which

ones is two right the a at the end is for Jewel bukari and Muslim right otherwise known as the two who transmit them are known as the the two sh okay but I mean once again depends who you're talking to if you said in a context we're talking about who we talking about say we we're reading this Hadith and we say the word talking about BK and Muslim but we're readingi as Mal it's M for us isn't it yeah but no but they're known as the two

shs in the Hadith world if you say the two sh it straight away goes to we're talking about bukari and Muslim so they won't say their name they'll just say oh the two shs had this and you know exactly how they talking about bukari Muslim because they are the two shs in the world of Hadith they're known as the two sh that's what they're known by but let's say you're reading a Hani book it's not a Hadith book it's a Han F book and it says the two shiks who are the two shiks no Abu YF and IM abif they're known as the

two okay so within the Malik if they say the two shs and they're known as the two so if he said if you're reading a Malik book and he said oh the two have said this oh you're talking about live together in like modern day Tunis but so the point is it depends on the science in when they mention sometimes the as in not the books of a sometimes when they they referring in terms of s when

they're looking at as well to and as so the point is it it's all contextual you that's important so theth that none of you believe until I become more beloved to him than his father his child and than all people this is an aiz Hadith as they say um so he gives the chain here see from these two

transmited and transmited from from each one of these a group that is but this is all still part of the non this all falls under which is what the main body of are okay um this Hadith by the way none of you believe until I become more beloved to to him than than everybody do you think that is a a real

love as in do you think first of all that's possible and that is what the Hadith is demanding yes so people would have let's say I don't I don't think that's actually possible right okay we're filtering out the no no I'm joking no it's a good point actually I'm not sure if that's possible to honest because like love is like your parents you have an attachment with them with them for 22 23 years 2 okay well you know very specific I don't hasn't technically

lived with then yeah well if they like you then you know okay yeah and you know and you have children and because they're around all the time you become attached and depends how you define them you see look look possible but I don't it's possible for everybody so therefore I think it's probably more rational I think it depends how you define love see because the Hadith is saying that none of you believe until I am more beloved to you than and then all people you see PE people have an attachment and a love let's say for people for their children

whether it's for their parents for the 22 years that you explained that they're with them but the thing is that that is it's like instinctual isn't it especially as suppose with your parents you're growing up with them and with friends it's you've got commonalities and I suppose with children it's it's instinctual like you see It'll be instinctively there can you just have that or a stronger love I suppose nobody's met the prophet sallallahu alaihi wasallam right here nobody's we' read about the prophet sallallah alaihi wasallam now we've heard about him through him the Deen has reached

us could we have that type of that affect affectionate love from that level that Emotional Love on that level as we could for people around us this became a debate among Scholars many actually said many in fact I from what I recall from my from the classes we were in that they were the majority of said that this is a rational love that is being requested not an emotional so if if it was rational then who memorizes these things that their mom and dad say to him nobody it's true that's true when it comes to the prophet

it's a matter of Iman if you haven't got the Iman then Allah no you know me so and what makes what makes Muslims the most feared in centuries ago was the irrational love not true that's you see the thing is what you're saying I totally understand and I do believe that UNC like it's incomparable that any other civilization or any religion or any way of life or any philosophy or anything movement has matched Islam in that way what Muslims have the love they've had for the

prophet sallallah alaihi wasallam that is true however in accordance just holding that Hadith there that none of you believe and remember this is to the entire Muslim body then so every single person loves the prophet on that level if not then he isn't a believer that would be a very high threshold for every single Muslim on the face of Earth forever therefore the scholars keeping that in mind said you know this this type of demand that is on them that you that this it must be to this level is a rational love that is the demand although the hope is that maybe it will

become an emotional love but for everybody the demand is the imperative is that the that it must be a rational love that you know rationally although IM Al gazali from what I've was taught that felt it was an emotional love that in the condition in in the actual Hadith that the prophet was talking about an emotional love wasn't talking about the rational love so rationally you can love for example you can love something because you know the outcome like like you say oh yeah I'll I'll do that not be like for example you a person will undergo surgery they will

take medicine they will do something which they don't even want to do because they are they loving it for the outcome in mind so at the very least a person that is the minimum that for the outcome which is the that the love for the messenger of alhi wasallam is Paramount and then with the intention that inshallah it's an emotional love as well as has explained Allah right

so right so the is aith it's not isn't like the which means poor in Arabic means you want in Arabic means what does mean single chain yeah yeah it means no in linguistically it just means like strange something that is odd or strange or that is known as okay so as the prophet said you know what that Islam

began as something strange as like odd amongst its surrounding and it will eventually return to that as well in in later time that meaning people will finds feeling at odds or not at odds with the but they'll find at odds with Society because of the Deen that all of a sudden it becomes strange again in your surroundings right now now now this is a Hadith

which one person transmits it in every either in every single chain or or it might have two people in each chain but one lay one layer of the chain has at least only one person in it that becomes a and so that is most of the in that sense that they come through just single or at least in one layer of it there just one person transmitting so as a as an example the

that is the soul transmitter all right and it says um okay so even though this a very popular but it begins begins with just one sahi no more than one just one sahabi transmits this incident this so when one person transmits it it becomes uh what they call or sometimes they call it okay single they can call it sometimes F ml which means clear F and that's if it right from the very

beginning only one person transmitted it like that Hadith there or maybe three people two people transmitted at the beginning but somewhere down the line it gets restricted to just one person only and then from him other people take it as the example that uh when the prophet sallallahu alaihi wasallam the Hadith that when the prophet sallallahu alaihi wasallam entered Makkah and he was wearing a helmet so the Hadith all of a sudden it when it reaches Malik he's the soulle transmitter

okay right so this now finishes all of that and it brings us to now we're going to take a look that was in terms of Transmissions now we're going to look at in terms of accepting and rejecting because up until now we haven't been talking about whether you accept or whether you reject a Hadith so it says so we mentioned all of that now we're going to take a a look there's two categories really broad categories so it's come down we've taken a look at initially there's if you're starting up

there's coming down we've got on one side got it has these layers of tell me some of the names that it has like if three people are in each chain M MH what what about if two people aiz if it's just one person so that's the bulk of them yeah now it's going to get two it's going to split off into two kind of camps if you like one is Mak and one is M okay so makb not the the Bollywood movie

makbul right but one is one is Mak and one is mud right so what does makbul mean AC accepted so basically one category will be those we accept those we reject okay now so looking at this those which are accepted here they will be okay the and the hassi and then this will have two categories of its own sah those which are intrinsically sah or

those which are externally sah so not because of they supported so they became and those which are Hass and those which became Hass so we'll take a look at I'm thinking should we do the and Hass yeah what do you think so a linguistically uh means something which is

sound that it has five conditions that that the the chain is Con uh connected that um it has the transmitters they have is connected that they are righteous people that they are that they are precise in their transmission so not only are they the right people as in of the religion they're righteous they they know what they doing but they also precise in their wording

meticulous okay and there's no sh there's no problem there's no sh is something um no like Rarity or extreme Rarity oddness yeah like no odd Oddity about and that can be about the chain or about the cont content what the Hadith says so it can be you get a sound chain and then all of a sudden saying something totally strange contradicts all of Islam you know wait a minute that's a problem somebody's made this up that can't be right so or

and is a defect but it's usually a like a um a hidden defect which most people just you and I and people like we can't tell but a scholar of Hadith can detect certain defects so as an example you will get sometimes in the let's say theith let's say what the the Malia use there's a Hadith which is in the M that the prophet s alai wasam forbade prohibited um to eat any

creature that has uh that that has possesses a canine like from any predatory type of animal uh and any uh basically like birds of prey any birds of prey and predatory beasts that's a from yet the school of Madina said that these animals are not Haram said they're only maku in fact birds of pray are completely Halal they're not even Mak and and predatory

animals like lions and tigers ERS and I know tigers are endangered but not that people eat them anyway but I mean but all like wolves or anything like that is really just Mak to eat to eat so rats even rat the only thing with rodents is they're not in in the Maliki M School of Madina by its popular transmission very few things are Haram there's things which are maku now there just that bit is actually just edited and cut and paste and repeated everywhere the thing is that the food

there predatory beasts they're maon um but people don't tend to usually I suppose maybe people do hunt lions and I don't know if they eat them but I mean it would be interesting to you I'd love to taste just to see what it's like but I suppose uh anyway the thing is then there's um like rodent and stuff like this that if it's venomous or if it's going to be poisonous or dangerous toxic in its uh like obviously rats contain a lot of I don't know all these type of so you said that Hadith forbidding it yeah how comes it's yeah so we're we're going to come to

that good point good point I thought I could uh Dazzle you guys and confuse you until you get all enticed by wanting to eat all these would get rid of the poison so would it okay no no so rats and things like that are not Haram they're not Haram but I mean there's guideline saying look if like for example snakes they're not considered Haram per se but the have said that if if the poison is dangerous then that is may be Haram but not the meat per se so if a person could um you know I don't know bypass that in any particular way then that would be fine insects for example according to the Malik are not

Haram so this is why all the you know these products you get with these beetles type of things crushed or whatever it is and stuff like& are fine if yeah yeah yeah so I mean so this type of stuff the insects yeah you can't do ins no right good question how do you eat how do you get hold of these things well just as you can't do the a lion as you can imagine you go one minute come here got him in a headlock as you can imagine wouldn't quite work so with those type of animals it's hunting so obviously if it was tradition

Al I don't know arrows spear whatever andb uh obviously with doile creatures you do of them uh the slaughtering and with camels there's what they call which is where they from underneath kind of stab the the camels they not actually you know Slaughter like camels obviously the neck is way too so things like for example Elephants or there's the debate that would you it' probably be I mean if they if you if there were to be it' probably be done the same way as a camel um obviously you couldn't do it in another way or unless they were hunted if they were hunted then they would just be shot at or something this is if

traditionally or there would be arrows or spears or whatever it was for um other so for for Birds oh sorry for animals of the sea they just removed and they they just die that's Halal um for other animals you simply they're simply killed with B there isn't a like there isn't let's say saying insects they're not killed like uh you know scorpion yeah like so let's say scorpions or something like this they're not done in a you're not going to try and slaughter them or anything you don't do a Slaughter for except docile is only what do the other schools say about

eating insects okay so it's only the malikia that really allow it in my as far as I'm aware that um out of the popular schools anyway do you know why that is because you see the other schools see they seem to take an approach almost when it comes to food they seem to take an approach which is like almost that things you have to prove them to be Halal okay almost they take although they in principle may not agree but in that they do that but in theory they I mean sorry but in practice they do so there's nothing prohibiting through no

there isn't a Hadith or anything no no and the Malik here you see they taken like that verse of the Quran that say I do not find from what has been revealed unto me for somebody who wishes to eat Haram accept the following and that only mentions Pig blood which has been shed or animals which have been sacrificed for other than Allah it doesn't mention anything other than that so the thing is now therefore the malikia said well this of the Quran says that so how can we no but I'm coming to the Hadith by the way I

haven't I that's a separate discussion so now the Quran doesn't mention these other animals so the malikia and the school of Medina had said well so these things are why the Mak is I mean people feel multiple reasons so for example this Hadith prohibiting these creatures some have felt oh that may have been that um a discouraging prohibition not a forbidding one so that's one interpretation to the Hadith the other interpretation is an interesting one and

that is what the one I want to touch into about a hidden defect you see a hidden defect doesn't have to be a defect per se but it could be a problem it's a spanner in the works so let's say this Hadith now this Hadith is if I recall correctly I believe it's being transmitted after the companion from the people of I believe it's either basam all the way through from all the chain so after the companion it's these people who were

from it's either Bas sham I mean but these people who are outside of Arabia in the chain so let's say let's just say Abdullah is narrating from Zade who's narrating it from uh you know Abu Hur or or from somebody else let's say s who is narrating from Abu Hur now the thing is the people of Medina had asked that how can it be how can it be that a question or a matter that is so pertinent and so relevant to daily life like food every single person eats every

single day meat is so pertinent I mean everybody's going to be cooking they're going to be hunting how can it be that a Hadith to do with prohibiting meat was not narrated by anybody in Medina even though this is where the Prophet lived and this is where he taught and this is where you know Islam this was the bedroom Rock of Islam I mean how can it be that nobody in Medina no transmits this Hadith so even though those people who do transmit it from let's say Iraq or sham they per se they individually

are sound people so let's say you're transmitting from him from him from now individually you're all sound people but the question mark here and the spanner in the works is that how has this how can this be a daily phenomenon food this question be so ubiquitous that it's on everybody's minds and nobody in Medina transmits it and yet companions in Medina teach otherwise so other companions said about predatory meet that it's okay in their in when they were asked questions so this was a

huge spanner in the works so this is what they would see as an it's a hidden defect so it's not a defect to to to the person who's just looking at it there's no defect but to a particular scholar he may find in it a kind of defect for for him it renders this Hadith um I mean it either void or or it's problematic therefore they have to interpret it again in a different way so let's say um the the hanafi school now they say okay we're going to go simply with with

this Hadith says all cre all let's say all birds of prey all predatory beasts are Haram full stop so you know it's smooth it's simple we're going to take it like that so it's all Haram but then you get a Hadith in where the sahaba are asking the prophet Sall Al is it okay if we hunt um hyenas to eat and the prophet says okay so I mean is a hyena not a bird of I mean sorry is a hyena not a a Beast of prey it is so the thing is in this situation the say oh so they've gone like the Hani as well we're taking a

blanket statement all beasts of prey are Haram predatory beasts sorry are all Haram however hyenas we're going to make an exception you see what then the question is what's so special about hyenas why why the exception for them why not a wolf why not a I mean because either you're going to go like the hania and say look no blanket statement all but then they've got a problem what about this Hadith they might argue that at that time it wasn't forbidden no I mean you they can try and no people will try and interpret they will and they will do that they will say look but what about and we accept that

however then after the prophet the fatawa of and other of the sahab of Medina were that look predatory uh you know animals beasts are not Haram so so it kind of now because the malikia saw it like that they saw it as look everything is halal unless proven otherwise therefore the prophet hasn't spoken about kangaroos yeah but because everything is halal therefore they're Halal now whereas other people would be reserved now they're thinking well I don't know you see so this is

um another interesting thing another interesting way to look at it is there's aith that the prophet so so something out a the opinion of someone from Medina is against that no it's not I mean opposite to so they will take the opinion no it's yeah yes and no like yes the school of Medina will always prefer as Imam Malik said that we would never leave uh entirely those of Medina and go to those outside in the M he says that I've never well I'm

that you know I never like even if I left this scholar but I I held on to that one I never left them in their entirety the people of Medina for non- madans but that's not it's not saying that non- madans are necessarily incorrect but I'm just saying okay there is that principle but put that principle aside it's the matter the matter was food which was ubiquitous it was like every day it doesn't make any sense if it was a a theoretical matter it would be different now talking about food no should we make an order you pig pig is har okay but does that actually go all the way to Wild ball okay that's uh because they were hunting wild ball in the jungles so I'm

trying to work out would they also classify that as a p no they would yeah kir does cover so I don't think the pigs what that they talk about pigs are like the way we see a pink and all this type of I don't think it's like it's I think they were talking about bs and stuff like that in general but what is interesting though is although the malakia haven't done this but i' I've seen some question marks by other I'm not sure if Imam shaani follows it through but he definitely raises a question about why is it that in the Quran whenever pig is mentioned only he says the meat and not the

fat or other things why does it always say never just although he is I'm not sure if he follows that full you know through in saying well so the rest isn't Haram but uh other people haven't questioned it like that the pig categorically they accept um the malikia have probably I mean in food they have been uh most flexible and accommodating don't accept the bones yeah but bones are are different I mean I'm talking in terms of animals yeah bones even this debate amongst the Malik the pig bones

yeah yeah they've because the thing is they see you see the Han see the pig as it is inherently impure the Sha agree with them and they also see the dog as inherently pure impure as well and I believe Abu yusf from the hania also agrees with them on that the Malik don't see any living creatures inherently impure even the pig they say life necessitates Purity so the of Madina sees that every living thing is pure um such wisdom such wisdom it is it's a you know it makes so much sense it's

it's a very natural it says that look obviously this thing is Haram you can't eat it this thing whatever you know like the Hadith says about the dog if it licks the bowl whatever you follow through but does it mean these things are inherently impure according to the school of Madina life necessitates Purity so every living thing is pure so no it's not inherently impure that then begs the question about you know leather because the prophet said

in that every hide of the animal the type of leather that is taken of it that is then cleansed has become pure um there is debate amongst the Malik then um a lot of the schools EX accept that Hadith but they don't accept Pig including the malikia some of the malikia they go both ways some of the malikia go b super strict on saying no we don't even allow this we don't allow wild animals don't and some of them which is the um what wahab the student of IM Malik transmits that now everything except Pig just like the rest of the schools uh is fine if it's been cleansed

and then some take it a step further from the malikia like ABD and S who say including p if it was if it was cleansed if it was I mean if it was purified then it's fine because theith says so I mean it it kind of fluctuates like that what about silk wasn't wasn't Hadith against men wearing silk they wor as armor yeah but that's just yeah exceptional yeah yeah like different exceptional circumstances before you move on sorry the pig thing can you apply that to any other omniv like an animal that eat anything or is it just exclusive to a pig what do you mean like like what what like some animals will

eat anything just like a pig would what's the question though the can we apply what part of the pig thing like because why is pig Haram oh why is pig Haram can you send let me send a quick text [Laughter] message why if you we know why it's actually bad for you to meet it but is that necessarily the reason though that's why I'm asking I don't think so I mean we don't know what the reason is is just as dirty is just as dir to honest isn't chicken actually quite bad in terms of it yeah honest for

like past thousands of years most of humans in Europe have been eating pig and you know they most of them are fine so it's probably not like it's bad for you as confessions a lot confession time A lot of people do say that um there was a documentary about eating pink sausages and it does pink meat cook it cook it properly then you so the key is cook the pig properly so the benefit of the D is that as long as you're cooking it properly saying it's Haram because it's as to why it's Haram when it's

undercooked is that the no you no did you see what I'm trying to say though like CU people say scientifically oh no no I don't no the thing is that we don't mind but I don't believe we know why the pig is Haram we know that it Isam then there's you see the thing is in and although this is but you will learn that the is the cause for something the causative element for something to be Haram so for example Allah says teaches us alcohol is Haram the is the

intoxication the the intoxication is the reason why it's Haram now then there may be also what we call hik or hikma wisdom which so there may be other wisdoms surrounding it as well the wisdom may also overlap with the cause the it may be identical it may overlap it may be different there may be other wisdoms to it as well but they're not the sole cause so for example there may be alcohol has an addictive nature to it it may be this but that's not the cause that's another wisdom to stay away from it and it may be that it makes people do all sorts of but that's not the cause that's a wisdom so

now when we have the the cause for something it's usually because it's been explained by either Allah or the messenger of Allah now if other than that we can just guess the wisdom okay we can guess the wisdom so you but it doesn't mean we're accurate with the cause so when we're saying look one some of the wisdoms of not eating pork is that it may carry disease or uh it may be dangerous if undercooked as but I mean it may be but is that the that may I mean I don't believe that's the but I believe that may be one of the

wisdoms associated with it that it prevents disease and it does this and does that okay Allah about the right so any other although we went completely off topic there should do theah quickly right okay so as we said it has uh these uh these five conditions to it the the chain is connected the narrators must be just the narrators must be precise it must have no Oddities and it must have no defect

okay so as AI I mean there's so many let's just say gives an example that the prophet he mentions the chaini transmits from Abdullah who says Malik from shab from Muhammad from his father that he heard the prophet Alam read in okay so um that's sust I mean there's so many okay now let's if you find if the if aith is you must act in accordance with it obviously

unless the have interpreted it in another in another manner in order for it to kind of fit in comprehensively but just knowing a Hadith is having its ruling it must be acted upon [Music] um if you hear some of the say this Hadith is what they mean by that is it has met these five conditions um it doesn't if they say it is not it means one or more of these five conditions is an issue by saying aith is does it necessitate I know I said a moment ago

that you must act but in accordance to it but it doesn't always necessitate that um that it has no other interpretation or there's not or there's no other confounding variable so for example in the school of Medina the Hadith which isah will still be over like the the practice of Med will override aah because that is also classified as Sunnah and we'll explain that at a later date according to let's say the the Hani there questions about um you know I mean there's there's

certain I mean I know this debates of at what point can what if it contradicts with or it doesn't and I know that sometimes uh the hanfia have been misrepresented on that point and they haven't actually always said it like that but anyway coming back to this point just because is you know the's famous statement if the is then it is my that is not the opinion of the other Ms even the um potentially even the hes although

the hes do follow a a large amount of the way but they also have things like where they suspend for the welfare so the Hana definitely not they say that a Hadith must still meet several conditions like if it's a but uh it's it's an isolated incident it's it's not it's not this it's not that and the is it's a ubiquitous then there's a question mark it's something which is everywhere then how can it be there's only one Hadith addressing this issue

especially if it's an everyday matter so they raise questions about how can it be that the you know saying bis Salah that is only transmitted by this person when this was something that's happening every single day so many people should have done it like the gym possession or like the Gin possession that how can it be that there was no reports of gin possession and um if people are to believe but okay but that one we've just just added that but I mean yeah so it doesn't always mean that that is the m okay so and according to the Malik um

also the have a condition that if aith is but it is contradicted by its narrator okay so so let's say Abu Hur transmits a Hadith but he himself doesn't act according to it so Abu Hur transmits the Hadith that the that if a bowl has been licked by a dog then it should be washed seven times but he himself says oh if you wash it three times it's okay so the Han defect so according to them that's a defect here um so this is the this is the point you see so anyway according to the Malik there's things like the practice or the Sunnah of Medina overrides the transmitted Hadith and things like does

that include as well or no because that's this is just we're in this category of just because the the believe that to be a that's why then in Hadith people have this discussion what is the most sound chain of transmission and as you know although there's many Runners up right but the dawn chain of transmission is what Malik so from Malik who's transmitting

from na who transmitting from and that is as BK said the golden chain all right so now all the scholars of Hadith agree that that's the golden chain no they've had now I mean after bukari got popular although people did disagree so there were some people who said um um that it was Malik and and Sal from his father you know from and some people said um that was like Ahmed said that that that

one Z and Sal and from his father there other people said from from from Ali uh people had different ones said from ibraim from Al from Abdullah but that was uh but the popular one what is known as the Golden Chain by uh by IM bukari is IM Malik from from so one of the first and earliest books written about theah uh which sorry collect as they say here is uh they put bukari first but really we know what the

first one was it it was obviously the M uh of Imam Malik but um but obviously it is so that and then obviously after that comes things like bhari wasn't it that doesn't right okay right the thing is that no there's not a the thing is it's not about you see the what they call the or the umah sit is an arbitrary placement of books it doesn't make a huge there

are other people who have placed for other people who did place the M amongst the the main set of books that's um isn't itah who the first person who made those six and and that was his choice why he put that people have the reasons the a was trying to go about in a particular way some people said he maybe felt that the M was included in most of those Hadith anyway that were in those six so therefore there was no point in CU most of the m is in either the or the other books anyway so it's not a large book but anyway whatever he did he he came up with that AR that's a very arbitrary just you know it's like

somebody just saying oh I'm going to group six books and this is what they are but many other people who did that grouping actually placed them wat in there and didn't place like IBN Ma and things like that was there another reason Bahari became so popular because it was politically motivated the court you know I don't um that's an interesting question people ain't actually too sure what Imam bukari was but I the but the sh claim anybody that's usually they just

category he said what yeah I mean the hania to be fair to them have always have usually been very fond of the M as well although they haven't not all of them have have been that true to to it but some of them have and have said that it is in a category of own as sh said he said that it is in a category of its own and then obviously is the um the but also um I mean the Malik have always been clear on that IM sha himself said that there is no book of after the Quran that is more sound than M they liked it so much that they decided to like pinch

it as the they got the M their own they got no that's the reah of Imam Muhammad but yeah but except it's got a few variations in it yeah but the point thing the point is that um it's yeah it is uh you see the m has more than it has it is the F the oldest we or collection of Hadith that we have today in the entire Muslim World um it was done by an absolute Legend on Undisputed Legend of Hadith Imam Malik

um who hasn't really been criticized for for his skill of Hadith now the thing is in his book he includes several a Hadith where the chains are not connected that's because it was early days and in his time it was still an age of trust was it so much of an issue so later on people start saying no we don't care who you are we still want to see the entire chain and therefore they're saying because IM Malik still has you know he has about 1,800 Hadith let's say give and take in the different narrations now out of them at least 700 will have the

chains kind of missing or now or they'll have it when I say missing parts of it may be missing so so they kind of they feel that oh this ain't you know this ain't right and it needs to be objective and scientific whereas Imam Malik in his age it was more about trust it was about that the people of Medina have you know this Hadith been passed down to me I'm passing it down to you it's it's been the fact that Imam Malik had done it it was done you know it's like they say wasn't it uh what was the person's name

d Hussein is it Hussein with a s but um anyway there's a rwi who they weren't they had issues with Imam bukari says he had issues with and there's other people who said they had issues with him but we never touched him because we knew Imam Malik transmitted from him this is the authority that IM Malik carried I mean he carried that you know wo like here's a raii a narrator that these people are not happy with people like Imam bukari they're like nah we ain't happy with this person we want to slate him but they know Imam Malik transmitted from him and everybody steps

back but you know Malik obviously is a done like we can't to touch him now is to kind of say well what is IM Malik doing narrating for so this is the the the so obviously this this gives you a picture of what it was like in IM Malik's time it was about trust but IM zi little Malik as they him give the ass sword principles how IM Malik derived had from yeah I mean so why do we need to go 400 years later and do us all we already got it the system that we our own yeah I mean but this is to know what these you mean like what isah what is this obviously this is just to tell us

to understand to understand chains we just need to kind of see how they work and what have the scholars kind of agreed upon so okay right people now so that's the thing about the about theah it is obviously usually BK then Muslim um these are some people people do generally feel that BK is more is more valid than Muslim although a lot of the people of the a lot of the Mal used to usually prefer sah Muslim over bukari this is why when you get a lot of the books of the malikia they're usually referring to

their hadiths back to sah Muslim like let's say the K of marari and these people these as opposed to he does refer them to bukari as well but he's referring them more to Muslim also sah Muslim is better organized much better organized um the question do did IM bukari and IM Muslim exhaust theah in their collections what do you think no obviously not obviously not that's um that's clearly not the not the case see as

IM imari himself says and what I left out from theah collection was more than I put in okay and he's you know he's included probably about um I mean there's probably around 8,000 Hadith and without the repetitions and everything probably about four 5,000 Hadith in and in fact we've got the precise numbers herei has 7,275 Hadith which include the repetition so so as you've got the 7,275 so round that up as I said to 8,000 and when you remove that the rep

the repetitive Transmissions you have about 4,000 okay and Muslim has around if about 12,000 including the repetition and if you remove them it brings it down to about 4,000 as well so a lot of them repeated as you can see right so there's many other collections that have by the way books like

some in the the other books of like Abu all these type of all of these have so it's not that sah is not restricted to the what about all the other collections from other schools that no longer exist today have the jaff school sorry and a few other schools I usually Hadith the the effort to preserve Hadith and Sunnah was a collective a huge almost um like a

communal effort by the umah done by usually and they in fact some people believe that is what then formed the the movement to preserve Hadith was their thing so you don't see usually other schools have that type of you like that work to kind of do things I mean they they I'm sure they did as well but not on that scale okay so uh and I'm sure they do have their books as well but obviously their things have been sometimes imaginably they've been critiqued byah just as they refuse to accept really from you know when being developed what was the main reason why

he started or even more than 4,000 I mean Imam Malik says he continued to kind of uh you kind of like filter through them and filter through them weak no I don't think it's necessarily weakness but it may have been things like repetition there may have been things that he felt somewhat unsuitable people made them up as well no but the ones he had the sah ones he said that but he said that Imam Malik said this many Hadith which I don't feel are suitable to discuss in front of people so he kind of he didn't used to

so certain Hadith which people say for example that people now say are to do with the attributes of Allah and stuff like IM Malik was very strict about uh narrating transmitting or speaking about these type of things opion say that Bas from

opin which one are we talking about over opion I think okay I mean I don't bring it to me we'll look it up inshallah so right okay now some so some as an example this mentioned it's a book that's actually quite they say it's very unique in the sense that it's not done according to the books of and it's not done according to the masan but it says that he called um that he has a really um strange way of organizing IAS which is made it very difficult for people and

some of the later day Scholars um had reorganized it which they say is more sound than and then you have books like must by the way are books which an a a scholar of Hadith will visit a collection of Hadith so let's say he'll go to Sahari and and obviously that's already therei has got its chains and what he

will do is it says that you see people like somebody will come to B you'll take out all thei ofari but you go through your chain not including him but you'll end up meeting with either his teacher or somebody further up that's called a must okay so meaning that it's supposed to be still on the same level as well like as in um I mean I suppose it doesn't have to but

the um I mean sorry that you what you're trying to do is you're trying to show diversity in Chains you're trying to say look yeah like you're trying to say look here I'm going to meet this person at this point so I'm going to bring my chain it's just a it's something the would do but um anyway so moving on what is the obviously people today say what is in the Inari Muslim has a a solid um there is a debate about what is its level and is it is it conclusive or not

and it's best to still really leave it as you know just like very sound but to maybe avoid saying it's conclusive right now I don't know if you know do any of you do you know what the condition of Imam bukari was for his s than the five no I mean that's the condition to be a sah but what did IM bukari have as his own not not that the possibility of the narrators meeting but they must have learned from each other is that is that

the meeting document approve yeah now he but the thing is you see everybody has the condition of possibility meeting yeah that they have to have had the possibility of meeting but bukari um you must have learned from or studied no yeah but the thing is um Imam bukari tried to kind of make his conditions a bit more intense he tried to say that the

it it's not just that they had to have overlapped and there was this possibility of it had to that they had to have mentioned for example that I studied from this person or I did like cuz normally the way the Hadith chains work is let's say here says he transmits from na like something in AI like you say this person which means from this person now people coming 400 years after they don't know who you know whether you actually studied from each other so what they would do is look at okay when were

you born when did you die when were you born when did you die what parts of the world were did you travel so imagine you're from America and you're from the UK and I think well H well how did he hear from him then but then it says oh well you actually came to the UK on three occasions so I think oh well that's possible then or hjj or I mean or but there's got to be some because many yeah you're right or it could have been but Hajj a lot of the time people may not have been transmitting on that scale but let's just say you've said that now so there's plausible grounds that's fine but Imam bukari was a bit on top and he

didn't like the understanding is that he made extra conditions now this is what people have kind of extracted from his writings and I mean especially from Imam muslim's reputation of him as well because Imam Muslim refutes him and then Imam Muslim tries to he's refuting certain conditions and he's saying these are his conditions so you start to understand that well allegedly because Imam bukari was IM muslim's teacher so you have this understanding that wait a minute he must have had these conditions then so Imam buari is saying that it's not just can't just be plausible it can't just be well you came to England on three occasions

you have to somewhere mention him amongst your teachers as well like you know you have to say oh by the way I have heard from Hadith from this person or you narrate something else from him at another so let's say in another Hadith you mention that or I heard him say something now because you're saying I heard him say something that means you obviously present with him now if in another Hadith you mention oh on the authority of of this person it's okay because we know you've actually heard

him so the likelihood is you heard this from him as well even though technically it could be that you heard the first thing from him but the second thing you heard through someone else this like this likelihood yeah that just because you're transmitting things from it doesn't mean you have to have heard everything but because the likelihood is there then that's okay so Imam bukari tried to take it up a notch obviously Imam Muslim criticizes him for not being able to do it on so many counts he says that you know he failed to to meet his condition but but he tries his best

obviously to to do that so that really takes us up to is is done that takes us up to Hassan um obviously it's come to well it's been quite a but I mean what we're going to do from here onwards inshallah we'll be just explaining some of the the definitions and trying to you know just give some examples and move on just so we can get it out the way ASAP order to move on or see you've been working out and that way we can inshallah move on from here the aim is to to do this to

do a quick kind of recap through a poem and then to move on to actual a Hadith maybe yeah so