Lessons on Nukhbatul Fikr Presented by: Sheikh Tariq Appleby Lesson7 - Part1 .

. [Alhamduliallah Rab Al'alamin, wa Alsalahto wa Alsalam 'ala Ashraf Alanbiaa' wa Almorsalin, Nabina Mohammad wa 'ala Aleh wa sahbeh Agma'ien] [Assalamo 'alaykom wa Rahmato Allah wa Barakatoh] Welcome to lesson 7. I pray that your revision is getting well, and to facilitate that process, Insha'Allah, I have 10 questions before we begin this lesson. So you could just write them down and then we'll continue with lesson 7. The first question is what does it mean when a narrator is accused of lying? When we say motaham bel kadheb, what does that mean? Number 2: how do we know a Hadith is fabricated? So, I want you to tell me the different ways in which we are able to expose that a Hadith is fabricated. Number 3: name the reasons for wad'a or for fabrication. Number 4: how do we know a Hadith is modraj ? ? Number 5: give an example of the mussahaf . . Give an example of the musatalah mussahaf . . Number 6: is it permissible to narrate a Hadith by its meaning? Is it permissible to narrate a Hadith in words other than the words of the prophet, salla Allah 'alih wa sallam, if the narrator is conveying the meaning, is that permissible? Number 7: what is meant by mohmal ? ? What do we mean when we say that this narrator is ? mohmal? 8- What is meant by mobham ? What does the term mobham mean?
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Number 9: what is the difference between the mastoor and majhool al hal ? And number 10: if an innovator, a person mobtade' , , if he calls to his bed'ah , what is the ruling concerning his narration? So, those are 10 questions. I want, Insha'Allah, that all of you use those 10 questions to revise what we've covered, Insha'Allah, and at the beginning of lesson 8 I will also mention, I'll also ask another 10 questions, Insha'Allah, and I hope, Insha'Allah, that you'll be able to use that for your revision. Ibn Hajar, rahemaho Allah, he continues and he says:" ? " "Wa toqbal al tazkeya men 'aref be asbabeha" attesting someone's good record is accepted from someone knowledgeable in its criteria. So firstly wa toqbal it is accepted (al tazkeya). al tazkeya is an accreditation, it means that, it is a, another word for it is testimonial (al tazkeya) is a testimonial so a testimonial to someones good record or someones good character is accepted only from someone knowledgeable in its criteria knowing what good character requires someone who knows what is required for a person to be considered a good narrator, and therefore this person is the (mohadeth) . " '(" mn aref be asbabeha") in its criteria and its reasons. That if a (rawy) has a good memory, he has a good character, he has (moruaa) and everything else we spoke about when we spoke about the (rawy) al (thqh). So if someone's (tazkya) is to be accepted, it can only come from an 'alem other than an 'alem in hadith and in (jarh and tadel) ?his (tazkya) will not be accepted. He then says " " even if from a single person according to the soundest opinion. So if only one 'alem of hadith says that this (rawy) is (theqah) that he is of sound character, that he has an excellent memory, if only one person makes this claim or give this testimonial, to, for this person that is enough . Now Ibn Hajar, rahemaho Allah, here he uses two indications to show us that there is a disagreement he says (wa law ) even meaning that even from one person without saying according to the soundest opinion he's already told us that there is a disagreement but then he adds according to the soundest opinion to show us, also to show us that this is an issue which there is much disagreement amongst the scholars. So to repeat: if an 'alem of hadith endorses
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a narrator, and he is the only one to endorse a particular narrator, then we would accept that. Now for us to accept this we need to know that he's unbiased towards this particular narrator, and also we need to know that he is not known for being lenient, and if we know that, then it is to be accepted. He then says " ? ( "wa al grahu mqdamon ala al tadel en sadara mn arafn basbabehi) Discreditation takes precedence over recommendation if it comes in detail from someone knowledgeable in its criteria. What happens when a (mohadeth ) says this person is (theqah), and another mohadeth says that he has a bad memory and then he starts to give us examples of his many mistakes and his bad memory. So in this case we give precedence to the (jarh) over the (tadil) because it has been explained the reason why we have discredited this person, why we have disparaged him, the reasons for that have been given and have been given by a person who is knowledgeable of the reasons, meaning that he knows that having a chronically bad memory is a reason for the rejection of this particular person's narration. " ? ? ( " fan khala 'an tadelan qubela mogmalan 'ala al mokhtare) When lacking commendation then discreditation is accepted without specifics according to the preferred opinion. So in the first case we find that the person has both been accredited and he has been discredited at the same time, but the person who discredites him gives the reasons as to why he is discredited. In the second case we find that the person has not been endorsed whatsoever but rather he has been discredited but the reason for discreditation has not been mentioned, the reason for the jarh is not mentioned at all and on this case this discreditation is accepted without asking why what were the reasons for that according to preferred opinion. Again that indicates that some disagreement have taken place amongst the scholars of Islam. Now, after discussing that and that is, you know, very quickly Ibn Hajar, rahmeaho Allah, has discussed the very basics of (jarh and tadel), now just to show you how intense the study of (jarh and tadil) is. In Medina we study (jarh and tadil) for an entire semester with a text book that has about four hundred pages and thats only (jarh and tadil). Everything that the student of hadith needs to know the basic principles he needs to know in (jarh and tadil) and also in the first year we do a book called ('aelm al rejal) we studied all the books of the (jarh and tadel) and we learned something about the methodology authors in this
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particular book. So those two subjects 'aelmo al rejal and (jarh and tadel) are taught in the first and the second year at the faculty of hadith. It just shows us that its a very detailed, very specialized field and Ibn Hajar, Rahemaho Allah, covered it in only a few paragraphs. He then says: " (" wa m'arfatu kuna al musamin) it is also important to know the agnomens of people referred to by their first names. Now it was the custom of the Arabs that they would be known by the first born children so if a persons first born child was Mohamed, he will be known as Abu Mohamed, the father of Mohamed or the mother would be known as um Mohamed the mother of Mohamed. But sometimes what happens is that a narrator is well known by his first name and his fathers name and people do not know what his (kunia) was. So an example of that would be (Qatadah Ibn De'amah Al Sadousy) The well known tabe'ie, he is well known by his name and not by his (kunia), but his kunia was Abu al Khtab the reason why it is important to know this that if someone says that Abu Al Khtab narrated and when we know that Qtadah's kunia was Abu Al Khatab then we know that they are not two different people but rather they are the same name and they are the same person rather and it also makes us a bit wary as to why the narrator says Abu Al Khatab and he doesn't say Qatadah, when Qatada is what he is well known for ,is well known by his first name . So those are two reasons why it is important to know that. " " "Wa asmaa al mokanayn" and the names of people referred to by agnomens. So it is important that we know if a person is well known by his kunia, that we know what his name was. So, the same benefits apply, as we've discussed before, an example of that would be Abu 'Asem al Nabil ?his name was Aldahak Ibn Makhlad . Aldahak Ibn Makhlad, he was well known by Abu 'Asem al Nabil but he's name was Aldahak , then if we see this in a sanad then we will not have any confusion and we will automatically know who this person is. Then he says: " " " Wa man esmoho konaitoh" and those agnomen and name are one and the same. So if a person has his kunia is his name, it's important to know that also so that no confusion takes place. An example: Abu 'Ubaida Ibn 'Abdullah Ibn Mas'aud . Abu 'Ubaidaa is his name and is not his kunia, Abu 'Ubaidaa is his name. Then, " . "
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Wam akhtolef fy konayteh" and to know those narrators whose agnomens are disputes. So a person, we are not sure, we disagree, the scholars disagree as to what his kunia was. An example: 'Issa Ibn Moussa Alqurashy some muhadethon, they say that his kunia was Abu Mohamad and some say his kunia was Abu Moussa but now that we know that these are the two opinions on about his kunia, it makes it easier for us to differentiate between people that might have the same name like him, like 'Issa Ibn Mousa and also it helps us to avoid any confusion in searching for the biography of this particular person. " " " Wa man kathorat konah aw no'aotoh" . It is equally important to also know those with multiple agnomens or titles, people who have more than one title or people that have more than one kunia. Ibn Juraij 'Abdul-Malek Ibn 'Abdul-Aziz , well known as Ibn Juraij, he had two kunias: Abu Al-Walid and Abu Khaled there is no dispute here, no confuses what has preceded. There is no dispute in this example, this Ibn Juraij had two kunias, he was known as Abu Al-Walid and he was also known as Abu Khaled. So it's important to know both of them. In the example that preceded we had Abu Moussa and Abu Mohamed but the scholars disagree as to what exactly his kunia was, was it Abu Mohamed or was it Abu Mousa and with Ibn Juraij we know that he had, that he definitely had two, that he was known as Abu Al-Walid and he was also known as Abu Khaled.

[End of part 1]

Nukhbatul Fikr Lesson 7

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Lessons on Nukhbatul Fikr

and ( he was known as ( Abu el waleed has two kunyas ( Ibn Jouraiej) ( he was also known as ( Abu khaled So, it is important to know both of them in the example that preceded we had ( Abu but the scholars disagree as to what exactly ( and (Abu Mohamed ) moussa .?was ,was it Abu Mohamed or was it abu moussa ( his (kunea but (Ibn Jouraiej) we know that he had he definitely he had two ,he was known as abu .elwaleed and he was also known as abu khaled : next he says " " (wman wafakt kunyteho asme abehi aw al'aks ) And then to know those narrators whose agnomen matches his father's name or vice versa his :father name. Examples Insha'Allah will clarify this particular sentence abu esahak ibn Ibrahim ibn eashak al madany) so his kunea ( resembles his father's name is his kunea is abu esahak and his father's name is esahak , so akbarna ibn ) this what make us when we read in particular (sanad) We see esahak) then someone we were informed by ibn esahak so someone should not say thats mistake in part of the narrator and say it is not supposed to be ibn esahak rather, it must be abu esahak but if we know that his (kunea) is the same as his father name we know thats not . a mistake but rather - it is - thats is correct esahak ibneabi esahak al sabi'ie) , his ) And another example be name matches his fathers kunea esahak ibneabi esahak al sabe'e (aw kuneatahu kuneat zwjtahu ) " " ) His kunea, his agnomen matches his wife kunea . An example of that would be Abu ayoub al ansari and um ayoub al ansaryah , so if we find that ( the (rawy's) kunea resembles the kunea of his wife ..that will help us to avoid also any confusion and also it is important to know the (rawy) whose name is the same as his sheik's name elrabee ibn anas) he narrates from the sahabi Anas ) ,example of this would be ibn malek . So his fathers name or his name is the same as his sheik name anas but in this example his fathers name is exactly the same as his sheik's name so it Elrabee ibn Anas on
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the authority of Anas . So that is also important just in case any deletion takes place in the .sanad wa mn nuseba ela gher abehi) and whoever is affiliated to someone other ) than his father .thats very common ,and its also permissible for a person to be attributed to al) his grandfather or his great grandfather or any one after that . so we find mqdad ibn al aswad )is an example . Now his father name is not (al aswad) rather aswad was the person who adopted him rather his father name was('Amr) so (mqdad ibn al aswad) is attributed to other than his father- because his father- al aswad adopted him and therefore ) ? people started calling him after his adopted father . Another example is ( ? Isma'iel ibn Ibrahim ) that is his lineage, But he is well known as isma'il ibn 'ulaya . he is attributed to his mother Isma'iel the one who is called (ibn (Imam Shafe'ei rahemaho allah he says: (hadathana 'ulaya ) as a reason why Alshafe'ei rahemaho allah does this, is because Isma'iel ibn Ibrahim disliked to be called ibn 'ulaya as reason for this is if someone attributed to his mother this (zina) gives the impression that he is a child from ,he is illegitimate child a ,child from waldul zina ) . so thats why he dislike that people call him or attribute him to his ) mother , although he become famous for that but rather his father name is Ibrahim . so his .full name will be isma'iel ibn Ibrahim aw gher mausbak llfahm) or to the person is attribute to something ) " " khaled al) that does not immediately come to mind .now there is a narrator called hazaa) , the word al hazaa means shoes-maker but this narrator was not a shoe-maker. so the first thing that comes to mind when you read this particular attribute is that you assume that this person was a shoe-maker and was attributed to shoe-making but rather the reason why he was called Al hazaa is because he used to sit in the company of shoe-makers in Bagdad .and therefore was attributed to them. he himself wasnt shoe-maker

(we men atafaqa asmuho w asmo abehi we gadehi )" " and whose name matches the name of his father and grandfather an example of this would be Alhassan Ibn Alhassan Ibn Alhassan Ibn Ali Ibn ) (Abe Talb Hassan was the son of Hassan was the son of Hassan was the son of Ali was the son of Abu Taleb . - that was a mouthful Alhamdulillah- .But if this is the case, it is important to know so al ghazali) may allah) that you don't think that there is a mistake, you know, Person like subhanaho wa ta'ala have mercy on him , his lineage was Mohamed the son of Mohamed the son of Mohamed the son of Mohamed the son of Mohamed. So the first five, - his name was Mohamed, his father's name was Mohamed and his father name up to his fifth grandfather, so .it is important to know this also

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aw asm sheikhehi wa sheik sheikh fs'adan) or his sheik's name )"" and the sheik's sheik and on up. so his name is Hassan ibn Hassan and his sheik's name is also Hassan ibn Hassan and his sheik's sheik's name is also Hassan ibn Hassan so it is important to note this because a person might assume that the narrator has made a mistake in the narration of the particular hadith , but rather if we know that his sheik has the same name as him and the sheik's sheik , then that the confusion or that problem does not present . itself )wa mn atfaqa esm shiekhi wa el rawy 'anho)"" And whose name matches the sheikh's name and the person narrating from him. so if the name of the sheik's name matches the person narrating from him so what we will find is that the rawy .., the student is Mohamed ibn el Hassan and his sheikh's name is also Mohamed ibn el Hassan and the person narrating from him is also Mohamed ibn el Hassan and knowing all of that is extremely, extremely important And the reason why ibn hajer rahemaho allah mentions all of this, and mentions this in great detail is because a lot of confusion has taken place in the asanid because narrators had more than one name or their names were the same as the sheikh and So it is assumed .that some mistakes will made or that will more than one narrator in a particular sannad So to avoid all of this, the scholars of hadith have worked hard to differentiate between all these different types and Alhamdulillah that had helped to preserve the sunnah of the prophet salla allah 'alih wa sallam in so many different ways and it just show us that allah subhanaho wa ta'ala has decreed that the sunnah of prophet salla allah 'alih wa salam guhod should be preserved as the Qur'an has preserved and all of this hard work this this hard work was not for nothing Alhamdulillah . so through the effort of the scholars , we were able to benefit from the sunnah of the prophet salla allah 'alih wa sallam to learn it and to worship allah subhan wa ta'ala in the manner that he has decreed that we worship him , and our beliefs of the beliefs of prophet sala allah 'alih wa sallam . all of this because of the great efforts of the scholars of hadith (w kaza al kuna) " " : He then says and likewise agnomens, to know the kuna , what kuna is the plural of the word kunea , and what this means is that it is important to know the kuneas of the narrators as we have .discuss before walaqab) and to know the nick names , the scholars were known they )" " : He then says had nick names . Now, the general rule in Islam is that nick names are not recommended, : rather Allah subhanaho wa ta'ala says (wla tnabzu balaqab) "" Do not call one another by nicknames, but the prophet salla Allah 'alih wa sallam used to call some of his companions by nicknames. So, how do we then reconcile between that the zual" prophet salla allah 'alihi wa salam used to call one of his companion with
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yadean " the one with the long fingers or the big hands , so that 's a nickname , the prophet ya aba torab) the father ) ( Abu Taleb) salla allah 'alih wa salam also called of soil or sand .so we find the prophet salla allah 'alih wa salam give nicknames so the explanation of the verse then if to reconcil between all of these , it is important that we say that only if the person takes offence to that nickname ,is that nickname haram and not permissible . so if a person does not like being called by a particular nickname , it is haram for people to call him by it , but if he is pleased with it he likes it , he think that an example of alaaraj) means to be crippled or to be ) ?alaamash )or) this would be physically handicapped and he was known by this , but because he dont have any objection to this , therefore it is permissible to call him like (alarag ) he took no offence to this particular nickname And Insha'Allah we will take a break now. And after the break Insha'Allah we will continue with affiliations and everything that concerns that Insha'Allah I hope that Allah subhanaho wa taala facilitates our lessons for us

Nukhbatul Fikr Lesson 7

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Lessons on Nukhbatul Fikr

. [Alhamduliallah wahdah, wa Alsalahto wa Alsalam 'ala man la nabey b'adah wa 'ala Aleh wa sahbeh Agma'ien] [Assalamo 'alaykom wa Rahmato Allah wa Barakatoh] Welcome back. We continue where Ibn Hajar, rahemaho Allah, he says"" "Wal ansab" and affiliations. So in this particular aspect of Nukhba, we're gonna talk about the narrators being affiliated to certain place and tribes and we will give a few examples, Insha'Allah, to clarify it. There are two sections that are coming up in future lessons that will require us to discuss in great detail but, Insha'Allah, we'll leave it for then, and firstly he says " ? ""Wa taq'a el al qabael" these affiliations could be to tribes like Alju'fy Altaimy all of these are tribes Alzuhry , you know, all of these are tribes to which narrators are affiliated to and ascribed to. Also they could be "" "Wal awtan" they could be homelands. Examples of that are extremely famous Albukhari which is from the city Albukhara which is in Uzbekistan or Annasaay which is in Khorasan which is in Iran and Alqazwiny the city of Qazvin which is also in Iran. So the scholars, many scholars, are attributed to their homelands, to the places where they grew up. " " " Aw beladan" or their countries, like Almesry meaning Egypt or Al'iraqy meaning from Iraq, the entire area of Iraq and not certain cities. " " " Aw wada'an" and localities. An example of that would be the person would be from a particular suburb in a particular city and he would be affiliated to that. " " " Wa sekak" and roads or allies and also sometimes like Aldarqotny , rahemaho Allah, he's ascribed to, he's name comes from Dar of cotton , the house of cotton and he was ascribed to that and his family was ascribed to that because they lived in an area that is well known for cotton and for the industry of cotton in Baghdad so they were called Aldarqotny meaning ascribed to the house of cotton. " ""Aw mojawartan" proximity. So a scholar of Hadith or a muhadeth could be ascribed and affiliated to a place by proximity lived close to it, he lived close to river Nile or he lived, or anything like that. Or

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" " " Wa el al sanae'a wal heraf" a person was known by a craft or a profession. Example of that would be Khaled Al Hadhaa he was ascribed to the shoemakers even though he wasn't himself a shoemaker but he was ascribed to them because he spent so much time with them. " ""Wa yaqa'a fiha al eshtbah" it sometimes it gives rise to confusions. "" 'Wal etefaq" and similarities """Kal asmaa" as with names. So everything that has preceded in many cases it gives rise to certain confusions we don't know, the person might, for instance, a person might have traveled to Damascus and he was known as Aldemeshqy and he traveled to Baghdad and he became known as Albaghdady and sometimes a confusion comes in as to exactly, to which city this person should be attributed to. He then says:" " " Wa qad taqa'a alqaban" and affiliations sometimes take place as nicknames. " "" Wa ma'arefat asbab dhalek" and it is important that the reasons for all of these be known because it may be contrary to the obvious. So the scholars of Hadith, Alhamdulillah, they've discussed all of this in great detail, the affiliations of the narrators and every single aspect of that. He then says: " ? " " Wa ma'arefat al mawaly men a'ala wa men asfal" it is also important to know the mawaly top wise and bottom wise. Now that, the mawaly, basically comes from the word mawla which means a master and it could also have the meaning of slave. So in this case what is meant here is that whether or not the person was the master or the slave " "" belreq" patrones and masters meaning that, and this came about through the masters setting the slaves free, the slave then would be, would be the mawla of Bany al 'Abas by emancipation by being set free by that particular tribe or person from that tribe and then would be affiliated to that tribe in that way. ". " " bel helf" meaning clients and freedmen. What is meant by this is that certain tribes, smaller tribes affiliated themselves to bigger tribes because of an alliance and because of a partnership, the smaller tribes seeking the protection of the bigger tribes and when this happene then they also became their mawaly. Now Ibn Hajar, rahemaho Allah, then says " " " Wa ma'arefat al ekhwa wal akhwat" and the male and female siblings. To know the brothers and sisters, this is equally important. Ibn Hajar, rahemaho Allah, then moves on to discuss a different topic and he talks, he's about to speak about the knowledge of the etiquette of the sheikh and the student. So in this particular section, Insha'Allah, we wanna take our time and perhaps we will discuss it in this lesson and in the lesson that precedes cause we want to talk about two things, we wanna talk about some of the etiquettes of the muhadeth, the sheikh and we also wanna talk about some etiquette of the student and we also wanna talk about the age of procumbent and conveyance. So these two things are equally important and after that, Insha'Allah, we will discuss the manner of memorizing and recording by memory or recording through writing and we'll also
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talk about the manner in which Hadith is written and the way the Hadith is read to the sheikh. So all of these matters we're gonna speak about and we'll start, Insha'Allah, with some of the etiquette of the muhadeth himself. The first etiquette is " Al ekhlas wa tashih al neya" that it is sincerity and correcting your intention or our intention, Insha'Allah. So, the prophet, salla Allah 'alih wa sallam, he says in the Hadith reported by Abu Dawood and Ahmad, Ibn Majah and others, he says: " " "Man ta'allam 'aelman mema yobtagha beh wajh Allah ta'ala la yeta'almoh ela leyosib brh 'ardan men aldonia lam yajed 'araf al Janna" Whoever learns knowledge which should be learned for the sake of Allah, subhanaho wa ta'ala, he does not learn it except to get some portion of the donia he will not smell Janna, he will not find the smell of Janna. The prophet, salla Allah 'alih wa sallam, he's very, very explicit that if someone studies and learns a knowledge which should only be learned for the sake of Allah, subhanaho wa ta'ala, he learns it for no other reason, he should learn it for no other reason but if he does if he learns it solely for the sake of impressing people or for the sake of employment or any other matter then he will not even smell Janna. And as the prophet, salla Allah 'alih wa sallam, says its smell can be smelled from even 500 years away, meaning the distance it takes to travel 500 years, that is how far the smell of Janna reaches. So the person who does not seek knowledge sincerely for the sake of Allah this is the reward of such a person. That when the person, the second etiquette of the muhadeth is that when he sits to narrate his Ahadith that he sits with the intention of spreading knowledge and knowing that when he does so it is needed. If it is not needed then it is disliked for him to appoint himself as a teacher of Hadith, if there are those who are more qualified than him. And Arramhormozi ,rahemaho Allah, he says that the best time or the time when it is best for a muhadeth to appoint himself is at the age of 50 and his reason for this is that the prophet, salla Allah 'alih wa sallam, at the age of 40 he became a prophet and this is the age when true maturity is reached. Qady 'Eiad he says that this opinion should be rejected and the reason for that is that there are many scholars from the salaf . and those after them that were much younger than this age of even 40 and they narrated Ahadith and those who died before the age of 40 or 50 and an example of this would be Ibn 'Abbas , radi Allah 'anh, he narrates, he was about 13 years old when the prophet , salla Allah 'alih wa sallam, passed away and he narrates Ahadith while he's a teenager and in his twenties. So therefore that is not a very strong opinion. The third is that the person should not narrate Ahadith, the muhadeth should not teach Ahadith in the presence of those who are more entitled to be in his position and " "

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It is said that Ibrahim Alnakha'ay when he was in the presence of Alshu'aby then he would not speak at all. So this shows us that the 'ulamaa of Hadith, they knew their places and from amongst their etiquette that they would not report, narrate Ahadith in the presence of those more learned than him. And also some etiquette that is required from the muhadeth is that if he knows that there is someone more knowledgeable than him in another part of the city or another part of the country or even further than that then he should encourage the students to go and seek out those who are more knowledgeable than him. And, Alhamdulillah, we see that this is from the humility of the scholars of Hadith that they knew their status and if they knew that there was someone more knowledgeable than them they would give their students sincere advice and encourage them to go to a scholar that they thought or they knew was more knowledgeable. Number 5 that he should not restrict himself or he should not withhold Ahadith from someone whom he suspects does not have a good intention. Because how many people have sat in circles of knowledge perhaps because they want to impress a father of a girl that they wanted to marry and the sheikh knew this, he knew that this person was there sincerely to seek Hadith and to be, you know, a student of knowledge he just wanted to show, you know, this woman or this girl in whom he was interested in marrying, you know, that he's got some interest and he wants to be a student of knowledge and he knows that the father is looking for taleb al 'aelm to marry to his daughter and he's only sitting there. So the muhadeth should not withhold reporting and narrating Ahadith to this person even if he knows that the person's intention is not for the sake of Allah, subhanaho wa ta'ala, sincerely. Number 6 that the muhadeth should be extremely eager to spread knowledge and hoping for the reward because the salaf they used to encourage people to come to their lessons, they used to spend as much time as they could spreading the sunnah of the prophet , salla Allah 'alih wa sallam, and teaching it to others. Number 7, Ibn Alssalah , rahemaho Allah, he says that when you narrate Ahadith you should follow the sunnah of Imam Malek, rahemaho Allah, because Imam Malek, rahemaho Allah, before narrating Ahadith to his students he would perform wodoaa and then he would sit and he would comb his beard and he would sit in a very respectful, honorable way and so it was said to him, you know, "why do you do that?" So he said that "I love to honor the sunnah of the prophet, salla Allah 'alih wa sallam" and also he would dislike to report Ahadith while walking, while standing or when he was hasty and he says that "I want, I would love to understand the sunnah of the prophet, salla Allah 'alih wa sallam, and I also want the students to understand it" Number 8 is that he would, the muhadethin or the muhadeth from amongst his etiquette is that he should face all of the students and he should not give more attention to some of them to the exclusion of others.

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Lessons on Nukhbatul Fikr Presented by: Sheikh Tariq Appleby Lesson7 - Part4

Number 8 is that he would, the muhadethin or the muhadeth from amongst his etiquette is that he should face all of the students and he should not give more attention to some of them to the exclusion of others. And Alhabib Ibn Aby Thabet he says that from the sunnah is that when a person teaches Hadith to people that he face all of them. We find this in the Hadith of the prophet, salla Allah 'alih wa sallam, that after salah he would turn around and address his companions all of them at the same time he would not restrict his teaching to some of them to the exclusion of others. Number 9 that he does not just, you know, he just go out and start narrating the Ahadith one after the other without giving the students an opportunity to listen and to understand and give them the opportunity to take down what they were hearing from him. Number10 is that he should make sure that he has a special session where he sits down and he dictates to his students because, like we've mentioned before, this is the highest form of narration and it is also one of the best ways of narrating Ahadith and making sure that the Hadith is recorded properly because when the sheikh sit with his book and he reads from it and he reads slowly and the students are taking down every single word that he narrates and then they check what they have taken down with the copy of the sheikh then this, definitely, is the best form of narration. Number 11 that if he is gathering, if his students become many then he should take a mostamly and a mostamly is the person who then repeat what the sheikh has repeated if there are so many people. And, Alhamdulillah, we could, we can replace the mostamly with a pair of speakers as they do in the Masjed of the prophet, salla Allah 'alih wa sallam, and in the Haram in Makah that they place speakers if, sometimes there are as many as a thousand or two thousand people sitting in the gathering of the sheikh and they use microphones and speakers, you know, on the edges of the gathering so that no one misses a word. So in this case the mostamly can be replaced by speakers and it is to be the sunnah that the mostamly used to be a very reliable person, he was theqa himself, was a student of knowledge wasn't just anyone because he is repeating what the sheikh is saying so therefore it is important that whoever is the mostamly is a person who is reliable who has a good memory and who has a very powerful voice. Now those are some of the etiquettes of the muhadeth and, Insha'Allah, we'll continue now with the etiquette of the student of Hadith. The first and the most important one is that he must have sincerity, he or she when they study Hadith of the prophet, salla Allah 'alih wa sallam, they must do it sincerely for the sake of Allah, subhanho wa ta'ala, and everything in deen is about sincerity. We worship Allah,
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subhanho wa ta'ala, sincerely, seeking his reward, doing it for no other reason but hoping that Allah, subhanho wa ta'ala, will be pleased with us, that Allah, subhanho wa ta'ala, will reward us. So it is very, very important that the student of Hadith he teaches or he studies Hadith sincerely for the sake of Allah. Hammad Ibn Salama he says " " "Man talab al Hadith le ghayr Allah moker beh" whoever seeks Hadith or searches for Hadith for other than Allah, subhanho wa ta'ala, he will be plotting against himself. Number 2 is that the student of Hadith, he respects his sheikh and he tries to make sure that he's always pleasing the sheikh and he does not disturb the sheikh with many questions especially when he sees that the sheikh is not interested or the sheikh is tired, it is very, very important that he respects the sheikh in that manner. Number 3 that he should seek the sheikh's advice, his teacher's advice in those matters or in asking the sheikh a question, like "sheikh, what do you think? What is the most important thing I should start with? Should I start memorizing Bukhari or should I start with the Arba'ein Nwaweya? And then, do you think I should spend a lot of time, you know, studying all the books of Mustalahul Hadith or should I just understand one basic book and understand the main concepts and then busy myself with the actual study of Hadith ?" so, seeking the sheikh's advice is in these matters. Number 4 is that he should encourage others to do what he's doing. And he should not, and this, sunbhana Allah, is something that we should be reminding ourselves constantly about, that he should not avoid asking his teacher any question because of two reasons one: because of shyness and number two: because of arrogance. It is extremely important that the student of Hadith does not have these two attributes when it comes to his studies and his studies in general. Ibn Mas'aud , radi Allah 'anh, he says that there are two people that will never ever learn, The first is that the one whose shyness prevents him from asking and the one whose arrogance prevents him from asking. The shy person is too shy to ask the teacher, he's ashamed, he's embarrassed and so he will never ask and so he will never learn. And the arrogant person thinks that, you know, "I'm better than the sheikh, I know more than the sheikh, why should I ask him?" and because of that arrogance he will not ask and he will not benefit and he will not learn. So also the muhadeth, the student of Hadith rather, he should take Hadith from whoever and he should study from whoever he can and he should not be of those who say "no, this person is younger than me, I cannot narrate Ahadith from him. How can it be that he is 10 or 15 years younger than me? I can't study from him" and that is arrogance. So I wanna tell you a story about, you know, when I, I just finished high school and my parents, Alhamdulillah, they encouraged me to go to a school to memorize Qur'an and I remember the first few weeks I was there, there was this 8 year old Rafeq and our teacher, I was having difficulty with, you know, pronouncing certain words and certain letters like the 'ain and the sheikh said: "go and sit with this 8 year old boy and, you know, recite to him and he's going to help you, you know, get better at your recitation" and I felt, subhan Allah, this young boy how can, you know, I'm 18 years old how can I go sit with him, he's a
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child, you know, this is so embarrassing. But I thought that, you know, I came there wanting to learn and if it meant to I need to sit with an 8 year old boy, I will, Alhamdulillah, I spent a few days with him and I remember we were doing the sora " Wal 'adyat" " " and I kept saying wal adyat and he told me "no, say it again, it's deep from the throat like you're vomiting" I remember he used to tell me and, Alhamdulillah, that was a great help. When I read this, when I teach this I always remember that story that never be afraid if someone is younger than you or, you know, you feel that this person, you know, what could this person possibly teach you, that those are all ways of the shaytan preventing us from learning. Number 5 is that it is important that the student busy himself with taking down which he hears and to make sure that he has accurately recorded it and that he revises that which he memorized or recorded so that it remains in his mind, that, subhan Allah, is extremely, extremely important. I remember some of my friends at the faculty of Hadith from India they used to take detailed notes from the sheikh, very detailed notes. I won't be exaggerating, sometimes, you know, when I say that verbatim even when the sheikh cracked a joke they would write that down because they wrote down every single thing that the sheikh said and then after the lesson, what would they do? They would go the cafeteria, they would be waiting in the line, you know, in the queue for, to get their meals and they would be standing in the queue with those notes and they would be revising it, going over it and then while they were eating they would revise amongst themselves. So, we have many examples of this amongst the 'ulmaa but sometimes we need to see this happening in front of us for us to realize how effective this is. These students were some of the best students in the faculty and most of them went on to do their masters, Alhamdulillah. So it is important that the student takes down if you're sitting in the Hadith of reyad al salehin you take down detailed notes you go back and you compare with the actual Hadith, you look at the Hadith, you try to memorize it, you try to memorize those important notes that you took down and in this way the student of Hadith will really see the benefit. Number 6 "

"An yabdaa bel aham men kotob alhadith rewayatan wa deraytan" that it is important that the student of Hadith starts with that which is most important and many people fall in the trap of studying books of Hadith which are not as important. Let me give you an example that some people, they start with a book like, they start with Ibn Majah, with sunnan Ibn Majah they start studying that book, whereas Bukhari and Muslim are to be given more preference because Bukhari and Muslim every single Hadith in it, except for 1or 2 or 3 or even a few that have been criticized by the 'ulamaa but in general the books of Bukhari and Muslim are the most authentic books after the Qur'an and the students should busy themselves with that because the authentic Ahadith of the prophet, salla Allah 'alih wa sallam, are the ones that are used in 'aqida and in fiqh and other matters, matters of the heart matters of the year after and all those kinds of matters, so give preference to that and then once you have finished Bukhari and Muslim then you continue with Abu Dawood and Termedhy and Ibn Majah and others. And I was shocked once to, you know, to come across students were studying the book " " " seyar a'alam al nublaa" it's a book of biographies of the scholars from the time of the prophet, salla Allah 'alih wa sallam, until the time of the author Imam Dhahaby
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and this book is in about, at least, 12 volumes, that's the least and now moasast al resala has published it in 26 volumes but my point is that that book is the least important book for the students of Hadith. That if you are going to busy yourself with that, to the exclusion of Bukhari and Muslim or any of the books of the 'ulmaa of Hadith, then you practically you are wasting your time. Now my advice to the students is that, or to him or her, is that they start memorizing the 40 Hadiths of Imam Nawawy and with its explanation, studying it with a sheikh, understanding the meanings of the Ahadith, Alhamdulillah, Al-kauthar has a course called "drops of dew" in which we discuss the first 8 Hadiths and also it gives you a good introduction to Hadith and some of the major aspects of Hadith. Secondly, you should study " " "' 'umdat al ahkam", Alhamdulillah, for those of you that have attended Knowledge High whether it was in South Africa, in Canada or in the UK then you studied with the sheikh Belal Isma'ail, you studied certain aspects of, or certain Ahadith from '' 'umdat al ahkam" so you realize the benefit of studying that. Insha'Allah, we've come to the end of this lesson, we'll continue with the etiquettes of the students of Hadith in lesson number 8. I ask Allah, subhanho wa ta'ala, to grant us all sincerity in everything we do. May Allah, subhanho wa ta'ala, throughout sincerity make us of the people of Janna, Insha'Allah. )) (Wa akher da'awana an Alhamdulilah rab Ala'almin wa asslamo 'alikom wa rahmato Allah wa barakatoh.)

Nukhbatul Fikr Lesson 7

Term 3

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