7 Mukaththiroon (Prolific Narrators of Hadith)

Mukaththiroon (i.e., those who narrated more than a thousand hadiths)

Abu Hurairah

Abu Hurairah stands at the top of the list of Hadith transmitters. This is because of the sheer bulk of his narrations.

He was regarded by the Prophet himself as the most eager, among all Muslims, to acquire the knowledge of Hadith.

Belonging to the tribe of Daws, an offshoot of the great clan of Azd, Abu Hurairah came to Madinah in the seventh

year of the Hijrah (the Prophet's migration to Madinah). On being told that the Prophet was in Khaybar, he went

there and accepted Islam. Since that time and until the death of the Prophet, Abu Hurairah constantly remained

in the company of the Prophet, attending him and memorizing his words during the day, thereby sacrificing all

worldly pursuits and pleasures.

We are told that Abu Hurairah would divide his nights into three parts: one for sleeping, one for praying, and one

for studying. After the death of the Prophet, he was appointed governor of Bahrain for a while during the caliphate

of `Umar ibn Al-Khattab. He also acted as governor of Madinah under the early Umayyad caliphs. He died in

AH 59 (678 CE).

When the Prophet died, information about religion and jurisprudential judgments had to be sought indirectly. At that

time, Abu Hurairah (who instructed more than 800 students in Hadith) poured out the store of knowledge he had

so meticulously accumulated. At times he was taken to task for reporting certain hadiths unknown to other

Companions. But he would reply that he had simply learned what the Ansar (Muslims of Madinah) had missed

because they had been attending to their lands and properties, and what the Muhajirun (Immigrants to Madinah)

had failed to learn because of their commercial activities.

Once he was taken to task by `Abdullah ibn `Umar for relating a particular hadith, so Abu Hurairah took him to

`A'ishah, who bore witness to the truth of what Abu Hurairah had related. His knowledge and memory were also

tested by Marwan ibn Al-Hakam, the then governor of Madinah. Having written down some hadiths related by Abu

Hurairah, Ibn Al-Hakam wanted him to relate the same after a year. He found them to be exactly identical to Abu

Hurairah's earlier narration.

When one considers Abu Hurairah's intense dedication to learning Hadith, his devotion to the Prophet, and the

various tests applied to his memory and scholarship by his contemporaries, one finds it inconceivable that he

would have fabricated any hadith. This does not mean, however, that some material was not falsely imputed to

him at a later time. The fact that he narrated a uniquely large number of hadiths did make inventing hadiths in

his name an attractive proposition.

`Abdullah ibn `Umar

The son of Caliph `Umar ibn Al-Khattab, Ibn `Umar is the second most prolific narrator of Hadith. He and his father

had simultaneously accepted Islam, and they immigrated to Madinah together. Ibn `Umar took part in many battles

during the Prophet's lifetime; he also took part in the wars in Mesopotamia, Persia, and Egypt. However, he

maintained strict neutrality in the conflicts that erupted among the Muslims following the assassination of the third

caliph, `Uthman ibn `Affan.

Despite the immense esteem and honor in which he was held by all Muslims, who repeatedly asked him to become

caliph (an offer which he refused), he kept himself aloof from factional strife. Throughout those years, he led an

unselfish, pious life, setting an example of an ideal citizen, just as his father had set an example of an ideal ruler.

He died in Makkah in the year AH 74 (692 CE) at the age of 87.

`Abdullah's long association with the Prophet and his kinship with the Prophet's wife Hafsah and with certain other

Companions offered him a superb opportunity to learn Hadith. His long, peaceful life gave him time and leisure

enough to teach and spread the hadiths he had learned among the Muslims who assiduously sought them.

He was renowned for the extreme scrupulousness with which he related hadiths. Ash-Sha`bi, the famous Hadith

narrator, remarks that he did not hear a single hadith from him for a whole year. When Ibn `Umar related hadiths,

his eyes would be filled with tears. His activities in the service of Islam, his austere life, his straightforward and

honest character, and his careful treatment of the hadiths render the material we have from him of the highest value.

Anas ibn Malik

At the age of 10, Anas was presented by his mother, Umm Sulaym, to the Prophet following the Hijrah. From that

time and until the Prophet's death, Anas was the Prophet's favorite attendant, and afterward he was appointed by

Abu Bakr As-Siddiq as a tax collector in Bahrain. Toward the end of his life, Anas settled in Basra, where he died

in 93 AH (711 CE). He is said to have lived more than a hundred years.

During the 10 years he spent in the Prophet's service, he was able to memorize a large number of his words. Later,

he also learned a good deal of the Prophet's hadiths from Abu Bakr As-Siddiq, `Umar ibn Al-Khattab, and many other

Companions. His knowledge of Hadith was so copious that his death was regarded as a deathblow to half of the

entire mass of hadiths. Scholars of Hadith accept him as one of the most prolific narrators of Hadith.

Mother of the Believers `A'ishah

`A'ishah occupies the fourth place among the mukaththiroon. She enjoyed the constant company of the Prophet for

about eight years and a half. She died in 57 AH (676 CE) at the age of 65.

`A'ishah was naturally endowed with a retentive memory and a developed critical faculty that enabled her to memorize

a large number of ancient Arab poems, for which she was a recognized reference. During her lifetime, she was also

esteemed for her expertise in medicine and Islamic law.

Regarding Hadith, not only did she learn a large volume of hadiths from her husband but also she showed critical

appreciation of them and corrected many Companions' mistakes in understanding. When, for instance, Ibn `Umar

related that the Prophet had said that the dead are punished in their graves on account of the wailing of their relatives,

she pointed out that the Prophet had said that while the dead are punished in their graves for their sins, their relatives

weep for them.

It was on account of her extensive knowledge of Hadith and Islamic law that even the most important Companions

sought her advice on jurisprudential problems. A long list of those who related Hadith on her authority may be found

in Ibn Hajar's book Tahtheeb At-Tahtheeb.

`Abdullah ibn `Abbas

He was born three years before the Prophet's Hijrah and was thirteen years old at the time of the Prophet's death.

He was greatly loved by the Prophet, as is apparent from the hadiths that concern him. He died in AH 68 (687 CE)

at the age of 71.

It appears that despite his youth he learned a few hadiths directly from the Prophet. Ibn Hajar refers (quoting Yahya

ibn Al-Qattan) to the assertion that Ibn `Abbas related only four to ten hadiths from the Prophet, and adds that this

estimate is incorrect because the authentic books of Al-Bukhari and Muslim alone contain more than ten hadiths

related by Ibn `Abbas directly from the Prophet.

There is, however, no doubt that the number of hadiths related by Ibn `Abbas directly from the Prophet is very small

in comparison with what he related via some Companions. He learned these hadiths through years of hard labor. He

remarked, "Whenever I expected to learn any hadith from a Companion, I would go to his door and wait there until he

came out and said, 'O cousin of the Prophet, what brings you here? Why did you not send for me?' And I would reply

that it was only proper that I go to him. Then I learn the hadith from him."

Ibn `Abbas was held in universal awe for his intellectual powers and capacity for memorization. He was entirely

devoted to the study of the Qur'an and the Sunnah, and was loved and respected for his scholarship by all the first

four caliphs, as well as his contemporaries. He collected a large body of hadiths, which he wrote down in books.

He delivered lectures on them to his disciples. His tafseer (exegesis) of the Qur'an (which was handed down by his

student Mujahid) is well known. It has been referred to by numerous later commentators.

Jabir ibn `Abdullah

This Companion is one of the early converts to Islam in Madinah. He was present in Makkah at the second meeting

of the Prophet and the first group of Muslims of Madinah .He took part in 19 battles in the Prophet's company, and

died in Madinah in ca. AH 74 (693 CE) at the age of 94.

Not only did he learn hadiths from the Prophet but also he learned hadiths from many of the Prophet's important

Companions, including Abu Bakr, `Umar, and others. He also studied under some of the Tabi`in (first generation

after the Prophet), including the famous Umm Kulthum, the daughter of Abu Bakr. He used to teach Hadith regularly

in the mosque in Madinah.

Abu Sa`id Al-Khudri

His name is Sa`d ibn Malik, and he is another early convert of Madinah. His father was killed during the Battle of

Uhud. He, himself, took part in 12 of the battles fought during the Prophet's lifetime. He died in Madinah in AH 64

(683 CE).

Like Abu Hurairah, he was one of Ahl-us-Suffah — those people who lived on the porch of the Prophet's dwelling by

the mosque in order to dedicate themselves to an austere life of Prayer and learning. He learned the Sunnah from

the Prophet, as well as from his important Companions, such as Abu Bakr, `Umar, and Zayd ibn Thabit. He was

considered the best jurist among the young Companions.

- source from islamonline.net

Insurance from Shari'ah Point of View - Part 1

Source - http://www.islamonline.net/english/index.shtml

Dear scholars, as-Salamu `alaykum. Kindly furnish me with Islamic views on insurance, is it a permissible
transaction? Jazakum Allah khayran.
_________________________________________________________________________________________
Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh. In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear questioner, we are very pleased with your question which revolves around one of the economic aspects of
the Sharia`h, the divine legislation revealed to regulate man’s affairs.

As regards your question, we would like to stress that insurance companies emerged as a corporate bodies
carrying out some sort of transaction new to the Islamic Fiqh, for it was not known at the time of revelation of
the Shari`ah nor at the time of the great scholars who founded the known Fiqh Schools.

Insurance companies offer variety of services, including what is called commercial insurance. All categories of this
kind of insurance are haram from the Shari`ah point of view since they are interest-oriented dealings, and this is
something textually prohibited according to the Glorious Qur’an and the Prophetic Hadith. What also makes such
transaction haram is the fact that they involve gambling which is unlawful and gharar (undue uncertainty) which is
also prohibited for it entails devouring people’s properties wrongfully.

Tackling the issue in detail, we would like to cite for you the following fatwa issued by the prominent Saudi Islamic
lecturer and author, Sheikh Muhammad Salih Al-Munajid, in which he states the following:

All types of commercial insurance no doubt entail Riba (interest) because you pay a specific sum of money and
take a larger or smaller amount should a risk occur. Accordingly, this coverage contains Riba An-Nasi’ah interest
on lent money) and Riba Al-Fadl (exchanging a superior thing of the same kind of goods with more of inferior quality
of the same kind of goods), for as we know, the insurers take premiums from those under this coverage and promise
to give them smaller or larger amounts should a risk occur to the insured. No doubt, this is the very same Riba which
is prohibited according to many Qur’anic verses.

All types of commercial insurance no doubt involve gambling which is prohibited in Almighty Allah’s saying,
(O ye who believe! Strong drink and games of chance and idols and divining arrows are only an infamy of Satan's
handiwork. Leave it aside in order that ye may succeed.) (Al-Ma’idah 5: 90)

All types of insurance include ambiguity since the insurers say to you, “pay such premiums and in case a risk
occurs to you we will pay you such a sum of money.” No doubt, this is the very same gambling. Even distinguishing
between insurance and gambling is an unreasonable contention that cannot be accepted by sound mentality. Rather,
insurers themselves concede that insurance involves gambling.

All types of commercial insurance contain gharar, which is prohibited according to many sound hadiths. We may
cite here the hadith narrated by Muslim on the authority of Abu Hurayrah (may Allah be pleased with him) who said
that the Prophet (peace and blessings of Allah be upon him) prohibited Bai` Al-Hasa (i.e. sale by means of pebbles,
in which the purchaser tells the seller that when he throws a pebble on his goods, the sale contract will be confirmed
or the seller tells the purchaser that on whatever thing a pebble thrown by him falls will be sold to him) and Bai` Al-
Gharar (to sell a thing which one doesn't have in one's possession, nor expects to bring it under one's control, e g.
fish in the river, or birds in the air).

Insurance from Shari'ah Point of View - Part 2

All types of commercial insurance entails an unbearable amount of ambiguity or gharar , because all insurance
companies and all those who offer insurance coverage prohibit absolutely insurance against any thing that is not
liable to risks. This means that liability to hazards is a pre-condition to insurance coverage. It is also prohibited to
know in advance the exact time of happening a risk nor the amount of money you will take should an incident
happens. Thus, insurance includes the three types of the unbearable gharar.

Therefore, all categories of commercial insurance represent devouring people’s properties wrongfully which is
prohibited according to the text of the Glorious Qur’an,
(O ye who believe! Eat not up your property among yourselves in vanities…) (An-Nisa’ 4: 29)

Moreover, commercial insurance with all its forms is a trickery operation to eat up people’s property illegally. One
of the accurate statistics conducted by a German expert have proven that the proportion that goes back to people
in comparison with what they pay does not exceed 2.9%.

So, insurance is a great loss for the Ummah. As for the disbelievers whose bonds of affection and mercy were
corrupted and vanished, they were forced to resort to this kind of transactions however they hate it as they hate death.

Moreover, Sheikh Faysal Mawlawi, deputy chairman of the European Council for Fatwa and Research, adds:
Commercial insurance is originally haram as agreed upon by most contemporary scholars. It is well known that
in most non-Islamic countries there are co-operative and mutual insurance companies. There is no harm from the
Shari`ah point of view to participate in these services. So, it is unlawful for a Muslim living in a country where there
is such a co-operative insurance company to make an agreement with a commercial insurance company. But, if a
co-operative insurance company is not found one may enter into a contract with a commercial insurance company
only by way of necessity. If a person is forced by law to insurance or by way of need, it is obligatory for him to be
content with the minimum proportion of insurance that covers his need or to the minimum of such transaction he’s
being forced to carry out.

Three Primary Divisions of Hadith

Introduction to the Development of Hadith Literature

by Mohamad K. Yusuff

The primary divisions of hadith are as follows:

- the 'sound' hadith (al sahih al hadith)

- the 'good' hadith (al hasan al hadith)

- the 'weak' hadith (al da`if al hadith)

The 'Sound' Hadith

Al Sahih Al Hadith (the 'sound' hadith) is a term used to describe any hadith the veracity of which is absolutely

beyond question. Hence, these ahadith are classified as 'sound' and 'trustworthy', meaning that they are of the

highest level of authenticity and reliability. All of the core (basic and primary) ahadith reported by Imam Al Bukhari

and Imam Muslim are universally accepted by Islam's orthodoxy as sahih. As mentioned before, the works of the

other four recognized compilers, Abu Dawud, Al Tirmidhi, Al Nasa'i and Ibn Majah have also been accorded

distinguished status behind the 'reliable two' by the `ulama'.

The 'Good' Hadith

Al Hasan Al Hadith (the 'good' hadith) is a term used to describe any hadith whose text (matn) is absolutely true

but whose narrators (isnad) do not pass the test of complete reliability and accuracy based on the stringent criteria

established by the hadith compilers. The ahadith in this division are a degree less in quality than that of the sahih

class and are thus considered as 'good' or 'fair' or 'moderate' in hadith literature.

The 'Weak' Hadith

Al Da`if Al Hadith (the 'weak' hadith) is a term used to describe any hadith whose truthfulness in both text (matn)

and transmission (isnad) is not absolutely beyond question; that is, its authenticity is not proven, and hence, it is

considered 'weak.' However, it is important to note that not all ahadith classified as 'weak' are rejected. As mentioned

before, Imam Abu Dawud (of the 'group of six') included da`if traditions in his musnad when he could find nothing else

to explain questions relating to 'morals' or 'religious devotion'. Many of the musnad collections also contain 'weak'

ahadith. [Muhammad `Ali]

There are as many varieties of weak (da`if) ahadith as there are kinds of vitiating characteristics affecting them.

Some hadith writers have classified 'weak' hadith in multiple subgroups, from as little as twenty-five, to as many

as seventy five. [Al Faruqi]

A hadith could be weak for many reasons, one of which is attributable to the character of its narrators. a hadith could

also be weak because one of its narrators is mastur; that is, he is not so well-known for his piety and reliability, but

nothing is known to the compiler that would impugn the narrator's character. Or, a narrator may have less than

perfect memory, but his veracity was never questioned, or his sympathy with or orientation toward heretical and

sectarian beliefs was never clearly established [`Abdul-Rauf].

The weakness in a hadith could also be due to the interruption in the isnad; that is, a break (missing narrator) in the

chain of transmission. Since there was nothing to suggest that a missing narrator was less than truthful or reliable,

such weak hadiths were included in musnad collections for reasons other than for legal necessity; that is, for their

value in areas of moral guidance and religious liturgy. for example, those ahadith which exhort people to good, or

illustrate principles of religious devotion, or answer moral questions are examples of da`if traditions which were

included in some collections. [Muhammad `Ali]

How to Identify GOD

According to many dictionaries, the below is the definition of God:
1. The ONE Supreme Being, The Creator and Ruler of the universe
2. A being conceived as the perfect, omnipotent, omniscient originator, the principal object of faith and worship

Having said the definition of GOD, now let us see How We Can Identify GOD.

1. GOD must be UNIQUE (none co-equal or comparable unto Him). He has no comparable in His Essence
or in any of His Attributes

2. GOD must be The One to Whom all created beings turn to for all their needs, and Who is not dependent
on anything or anyone for any need (the Self-Sufficient Master)

3. GOD must not begets nor He was begotten


Only when all these three attributes/parameters are fulfilled, then, congratulations!
You've identified GOD.

Now, let us see what is mentioned in the Al-Quran:

"Say (O Muhammad (SAW)): He is Allâh, (the) One. Allâh the Self-Sufficient Master, Whom all creatures

need, (He neither eats nor drinks). He begets not, nor was He begotten; And there is none co-equal or

comparable unto Him." (Al-Quran 114:1-4)

Hadis 04

Sahih Bukhari

Narrated by Aisha (the wife of the Prophet):
I bought a cushion having on it pictures (of animals). When Allah's Apostle saw it, he stood at the door and
did not enter. I noticed the sign of disapproval on his face and said, "O Allah's Apostle! I repent to Allah and
His Apostle. What sin have I committed?' Allah's Apostle said. "What is this cushion?" I said, "I have bought
it for you so that you may sit on it and recline on it." Allah's Apostle said, "The makers of these pictures will
be punished on the Day of Resurrection, and it will be said to them, 'Give life to what you have created (i.e.,
these pictures).' " The Prophet added, "The Angels of (Mercy) do not enter a house in which there are pictures
(of animals)."

Love in Moderation, Not Extremes

Hadith - at-Tirmidhee (no. 1997)

Allah's Messenger Rasulullah (salallaahu 'alaihi wa'sallam) said:
"Love the one whom you love to a certain degree (moderately), perhaps one day he will be someone for whom you
have hatred, and hate the one for whom you have hatred to a certain degree (moderately), perhaps one day he will
be one whom you love".

Hadis 03

Sahih Bukhari
Narrated Abu Said Al-Khudri

On 'Id ul Fitr or 'Id ul Adha Allah's Apostle (p.b.u.h) went out to the Musalla. After finishing the prayer,
he delivered the sermon and ordered the people to give alms. He said, "O people! Give alms." Then
he went towards the women and said. "O women! Give alms, for I have seen that the majority of the
dwellers of Hell-Fire were you (women)." The women asked, "O Allah's Apostle! What is the reason
for it?" He replied, "O women! You curse frequently, and are ungrateful to your husbands. I have not
seen anyone more deficient in intelligence and religion than you. O women, some of you can lead a
cautious wise man astray." Then he left. And when he reached his house, Zainab, the wife of Ibn
Masud, came and asked permission to enter It was said, "O Allah's Apostle! It is Zainab." He asked,
'Which Zainab?" The reply was that she was the wife of Ibn Mas'ub. He said, "Yes, allow her to enter."
And she was admitted. Then she said, "O Prophet of Allah! Today you ordered people to give alms
and I had an ornament and intended to give it as alms, but Ibn Masud said that he and his children
deserved it more than anybody else." The Prophet replied, "Ibn Masud had spoken the truth. Your
husband and your children had more right to it than anybody else."

Hadis 02

Sabda Rasulullah S.A.W. dari Kaab bin Malik:
"Dua serigala yang lapar dilepaskan di tengah-tengah kumpulan kambing
biri-biri tidaklah akan membuat kerosakan lebih besar daripada
kerakusan manusia pada harta dan meninggalkan agamanya."
(HR Tarmizi)


Dari Abu Hurairah ra., Nabi S.A.W. bersabda: -
"Seseorang yang menyembunyikan rahsia orang lain di dunia, maka nanti
pada hari kiamat Allah pasti akan menyembunyikan rahsianya".
(HR Muslim.).


Dari Abu Musa ra. berkata, Rasulullah S.A.W. bersabda: -
"Mukmin yang satu terhadap mukmin yang lain adalah seperti satu
bangunan, dimana bahagian yang satu menguatkan bahagian yang lain",
beliau terus memperagakan dengan menyusupkan jari-jarinya.
(HR Bukhari dan Muslim)

Al-Quran 02

Surah Al-Hadid, 57: 22-23

22. No misfortune can happen on earth or in your souls but is recorded in a Book before
We bring it into existence: That is truly easy for Allah:

23. In order that ye may not despair over matters that pass you by, nor exult over favors
bestowed upon you. For Allah loveth not any vainglorious boaster,-

Hadis 01

Riwayat Imam Al-Bukhari
Daripada Jabir bin Abdullah:

Nabi Muhammad (s.a.w.) naik ke atas mimbar kemudian berkata:
Amin, Amin, Amin.
Para sahabat bertanya: Kenapa engkau berkata Amin, Amin, Amin, wahai Rasulullah?
Nabi Shallallahu Alaihi Wasallam bersabda: Telah datang malaikat Jibril dan ia berkata:

Celaka seseorang yang masuk bulan Ramadhan tetapi keluar dari bulan Ramadhan
tidak diampuni dosanya oleh Allah dan katakanlah amin!, maka aku berkata: Amin.

Kemudian Jibril berkata lagi: Celaka seseorang yang mendapatkan kedua orang tuanya
atau salah seorang dari keduanya masih hidup tetapi itu tidak memasukkan dia ke
Syurga dan katakanlah amin!, maka kukatakan: Amin.

Kemudian Jibril berkata lagi: Celaka seseorang yang jika disebut namamu namun dia
tidak bershalawat kepadamu dan katakanlah amin!, maka kukatakan: Amin.

QnH 01

Rasulullah saw bersabda, Allah swt berkata :
" HambaKu, taatlah kepada-Ku didalam apa jua yang Aku
telah perintahlan, dan janganlah memberitahu kepada-Ku
apa yang baik bagi kamu "
-hadis kudsi-


"Boleh jadi kamu membenci sesuatu, padahal ia amat
baik bagimu, dan boleh jadi kamu menyukai sesuatu
padahal ia amat buruk bagimu. Allah mengetahui, sedang
kamu tidak mengetahui "
(2:216)