{"id":2746,"date":"2014-06-29T13:25:30","date_gmt":"2014-06-29T17:25:30","guid":{"rendered":"https:\/\/www.fiqhulislam.com\/?p=2746"},"modified":"2014-06-29T13:25:30","modified_gmt":"2014-06-29T17:25:30","slug":"maqra-ahhadith-majlis-trend","status":"publish","type":"post","link":"https:\/\/www.fiqhulislam.com\/?p=2746","title":{"rendered":"The recent \u2018Maqra-ah\u2019\/Hadith Majlis trend"},"content":{"rendered":"

The recent \u2018Maqra-ah\u2019\/Hadith Majlis trend\"images<\/a>
\n<\/strong>
\nAttending a few gatherings of completion of hadith books (like the khatm Bukhari) for the purpose of barakah etc is applaudable and encouraged.
\nHowever, the recent trend of arranging public \u2018maqra-ahs\u2019 (also called Hadith Majlis; swift hadith recitals) of hadith books, like Sahih Bukhari etc. are indeed beneficial for the scholars, but harmful for the layman who doesn\u2019t have a sound grounding in the basic subjects of the Islamic sciences. Such recitals should be held in control environments, for the scholarly only. An \u2018under qualified\u2019 layman cannot suffice on mere hadith recitals like these after which \u2018ijazah\u2019 (permission) for transmitting hadith is given to all. This could inflate one\u2019s ego more than his knowledge!
\n(see similar warnings in Muqaddimah Ibnus Salah, pg.250)
\nMy Esteemed teacher, Al-Muhaddith Shaykh Muhammad \u2018Awwamah (may Allah protect him) has discussed this in his recent book; \u2018Ma\u2019alim Irshadiyyah\u2019.
\nHereunder is an explanatory translation of that section in the book[1]:
\nA discussion regarding the innovative methods that have been introduced in the swift recitals of Hadith books
\nThe debate regarding contemporary styles of teaching, calls me to discuss these new methods which have been introduced in the [swift] recital of the books of the Prophetic Sunnah.
\nVery concisely I present the following:
\nFirstly, a quick comparison between incidents pertaining to recitation and listening of Hadith books, in the past and that of current times, gives us a true unbiased ruling over the recent intrusions on the traditional scene.
\nEye opening incidents from History[2]
\nFrom amongst the incidents of the predecessors in precision of receiving and narrating Hadith are the following:
\n1) It is reported concerning the reliable, upright scholar; Ali ibn Hasan ibn Shaqiq al-Marwazi, one of the exclusive students of Ibnul-Mubarak (rahimahumallah), that he was asked: \u201chave you heard \u2018the book of prayer\u2019 from Abu Hamzah (As-Sukkari)?\u201d
\nHe replied: \u201cI heard the entire book, but one day [whilst reciting], a donkey brayed resulting in me not hearing one Hadith or a portion of a Hadith. Thereafter, I forgot which Hadith of the book it was, so I left the entire book!\u201d[3]
\n2) Ibn Ma\u2019in said: \u201cWe brought some Hadiths of \u2018Ubaydullah ibn \u2018Umar to Hatim ibn Ismail (rahimahumullah). After he had recited to us one Hadith, he said: \u201cI ask Allah\u2019s forgiveness! I had written a book [of narrations which I had heard] from \u2018Ubaydullah, but then I had doubt regarding one particular Hadith, therefore I will not narrate anything from him.\u201d[4]
\n3) Yusuf ibn Muslim (rahimahullah) said: \u201cI heard al-Haytham ibn Jamil (al-Baghdadi al-Antaki) saying: \u201cI heard seven hundred Hadiths from Shu\u2019bah (rahimahullah), but I then developed a doubt regarding one Hadith, so I left all of them.\u201d[5]
\n4) As-Sam\u2019ani quotes the following narration from Imam Yahya ibn Yahya at-Tamimi an-Naysaburi, one of the narrators of al-Muwatta from Imam Malik (rahimahumullah): \u201cAfter having completed the reading of al-Muwatta, Yahya said to Malik: \u201cmy heart is not at ease with this listening. Imam Malik asked: \u201cWhy is that?\u201d he replied: \u201cIt is because I fear that I may have omitted something [during my recital].\u201d So Imam Malik recited the entire book to him. When he had completed the reading Yahya said: \u201cMy heart is not pleased with this either, because I fear that something may have escaped my ears.\u201d Imam Malik asked: \u201cSo what do you propose?\u201d he replied: \u201cI will read it again and you will listen.\u201d He then recited, thereby achieving three readings of the Muwatta.\u201d[6]
\n5) Hafiz Ibn Hajar (rahimahullah) states at the end of the biography of Imam al-Hafiz Abu Qurrah az-Zabidi: \u201cHe compiled the book as-Sunan according to the chapters (of jurisprudence) in a single volume, which I have personally seen. A distinct habit in this book is the he does not say in his narration of Hadith: \u2018So and so narrated to us\u2019 (\u062d\u062f\u062b\u0646\u0627 \u0641\u0644\u0627\u0646) [like is the norm]. Rather, he only says: \u2018So and so mentioned\u2019 (\u0630\u0643\u0631\u0641\u0644\u0627\u0646). When Imam Daraqutni (rahimahullah) was asked about this he said: \u201cAn irregularity had befallen his books; therefore he was cautious of being explicit with the usage of the term: \u201cSo and so narrated to us\u201d . [7] (\u062d\u062f\u062b\u0646\u0627 \u0641\u0644\u0627\u0646)
\n6) Az-Zarkashi states that Shaykh Abu Muhammad al-Juwayni narrates from Abu Bakr al-Hiri about Abul-Abbas al-Asam (rahimahumullah): \u201cA Hadith was being read to him, and he said: \u201cI can narrate half of it, and not the other half.\u201d When he was asked about that, he replied: \u201cI read half of it to the shaykh thereafter a donkey brayed, so I did not know: if the shaykh heard the rest or not? Because of this doubt, I left it. This is how [cautious] the people were\u201d.\u201d [8]
\nThe demise of this Abul-Abbas was in the year 346 A.H. Look attentively and comprehend his statement: \u201cThis is how [cautious] the people were\u201d!!
\nThe incidents which I have quoted above clearly attest to the people [of the past] being like this.
\n7) It is mentioned, in the biography of Imam \u2018Ibnul-Imam\u2019; Abu \u2018Abdillah Muhammad ibn Fadl al-Furawi (rahimahullah) that he said: \u201cWe would hear the book \u2018Al-Musnad\u2019 of Abu \u2018Awanah being read to Abul-Qasim al-Qushayri. A very modest man would be present sitting next to the shaykh (al-Qushayri). My father was the one reciting. It so happened that after he had recited a substantial portion of the book that modest man was absent one day. The shaykh came out, according to his habit; he would generally come out and take his seat. At this time he was wearing a coarse black upper garment and a small turban. I was under the impression that my father had been reciting the book to that modest man [who was now absent]. Suddenly my father began reciting, so I said: \u201cMy Master! To whom are you reciting? The shaykh is not present.\u201d He asked; \u201cIt is as if you think my shaykh is that (well-mannered) individual?\u201d I replied: \u201cYes.\u201d He became annoyed and uttered: \u201cinna li-llahi wa inna ilaihi raji\u2019un.\u201d Addressing me, he said: \u201cOh my beloved son, your shaykh is this man seated here.\u201d He highlighted that spot in the book and thereafter repeated his recital \u2013for my sake-from the beginning of the book till that spot.\u201d[9]
\nThis narration also shows the importance of knowing the identity of the shaykh under whom one is studying.
\n8) Imam al-Hafiz al-Qutb al-Halabi (rahimahullah) says in the biography of Imam Ibn Daqiqil-\u2018Eid (rahimahullah): \u201cHe was a paragon of caution and precision. I brought him a juz (booklet of Hadith dealing with one section out of the various sections of the sunnah)which he had heard from Ibn Rawaj and which he had written himself. He said: \u201c[Just wait] until I study it.\u201d When I returned to him and he said: \u201cThis is indeed my handwriting, but I can\u2019t remember hearing it\u201d so he did not narrate it [to me].\u201d
\nThese incidents, and others besides them, present an accurate image of how recitation and listening [to Hadith] would occur in the past. They illustrate that the transmission of chains was actually considered part of religion, and is a glorious trait of the Islamic sciences, in addition to it being a manifestation of Islamic ingenuity. It also proves it to be a source of contentment and dependence on to the religion of Islam. [i.e, when one reads incidents like the above, one becomes convinced of the divine protection of the knowledge of Islam, thereby rendering it totally reliable.]
\nWith the passage of time
\nA second point to understand here is: as time passed, two matters began to intrude into the system of acquiring Hadith;
\nThe first being: the habit of bringing tender aged children to the gatherings of narration, as well as those who were not scholars.
\n[They did this with the expectation of such attendees progressing in Hadith, later in their life]
\nSecond was the desire of some scholars to acquire shorter chains of narrations for particular books or to achieve more chains for that book.
\n[which they had already studied diligently prior to that]
\nAs for the first group
\nOn many occasions the hope for this child would materialise, and he grows up dedicating himself to knowledge and will be in the future, a scholar who is sought by travel due to his knowledge and short chain of narrators.
\n[Since he attended lessons of seniors as a child, his chain would be shorter than his fellow contemporaries]
\nLikewise, it is possible that the other person who was not from amongst the scholars also applies himself, and becomes blessed by treading the path of knowledge and thus he becomes from the scholars too. Such examples are many.
\nFrequently though, neither this nor that occurs\u2026
\nThe ill-effects of the unqualified attending such gatherings
\nFrom amongst the ill-effects of the presence of these two categories of people in these gatherings, is that they end up narrating what they had acquired at a time when their aptitude for acquiring Hadith was lacking.
\nDuring this early period in their lives, they may have acquired some renowned book too. Despite their acquisition of that book being deficient, it would not be harmful to that celebrated book which is already in circulation [due the prevalence of other reliable reporters\/copies of these books]
\nHowever, they would have also acquired booklets of Hadith that are called: juz. [a booklet of Hadith dealing with one section out of the various sections of the sunnah] This juz could be unknown and not in circulation. Since both these types of learners were not suitable to receive Hadith as it should, the possibility of them lacking accuracy and proficiency in what they have received is very likely. It therefore becomes difficult for the scholars coming after them to pass verdicts of authenticity on the Hadiths of these ajza. [plural of juz].
\nAs for the second group
\nThey have, in reality already acquired that book on numerous occasions while adhering to the highest forms of caution and precision, in addition to studying the meanings of the Hadiths contained therein.
\nNow they pursue another recital of that book out of desire to increase their number of chains for that book and so that their chain of narrators be elevated. Their acquiring by this manner will not harm it, in the least, if anything comes to pass.
\nA Contemporary Trend
\nOn the other hand if this feeble acquisition [like that of the first group, which has become common nowadays!] is the first and last[10] acquisition of that book of Hadith, and by means of it this person begins to boast that he heard such and such a book from the six famous works, whilst not having any previous knowledge regarding the established principles of knowledge:[11] then there is no value[12] to this listening and acquisition!
\nA Mockery
\nThe following is just one of a multitude of contemporary stories about recitals of Hadith books:
\nOnce, more than forty years ago, a student came to me giving an account, like a proud peacock. He said that he had studied such and such a book, of the six famous works, under the tutelage of so and so shaykh (who was a famed scholar). He continued listing various works and scholars, until he mentioned \u201cSunan Tirmidhi\u201d, which he claimed to have studied under a very eminent scholar. So I deliberately asked him: \u201cWithout any gap!\u201d (\u0628\u0644\u0627 \u0641\u0648\u062a\u061f) He immediately kept quiet and didn\u2019t understand what I had just said!
\nSo I ask the reader: is this the type of transmission that Imam Ibnul-Mubarak (rahimahullah) referred to when he said: \u201cThe transmission of Tradition with a chain is part of religion\u201d?! (\u0627\u0644\u0625\u0633\u0646\u0627\u062f \u0645\u0646 \u0627\u0644\u062f\u064a\u0646)
\nMay Allah save us from that! (\u0645\u0639\u0627\u0630 \u0627\u0644\u0644\u0647 \u0645\u0646 \u0630\u0644\u0643)
\nWhat he actually meant was the likes of what I just cited a little earlier, about his student Ali ibn Hasan ibn Shaqiq.[13]
\nA Grave Misinterpretation
\nIt is as if the propagandists who promote this method are unmindful of the following two aspects:
\nFirstly; they are oblivious to the difference which I have already explained, which is:
\nThe earlier scholars first acquired those books, with absolute precision and mastery as well as one could possibly wish, thereafter they acquired them in this manner for a specific motive. Therefore, the argument of the careless ones who quote these examples as evidence is what is termed by the Theologians (usuliyyun) as \u201canalogy with a disparity\u201d or \u201cincorrect analogy\u201d. (\u0642\u064a\u0627\u0633 \u0645\u0639 \u0627\u0644\u0641\u0627\u0631\u0642 \/ \u0642\u064a\u0627\u0633 \u0641\u0627\u0633\u062f) [14]
\nAiding the Enemy
\nSecondly; they are unmindful of the current situation we find ourselves in; wherein numerous denominations are attacking the Prophetic Traditions, trying to raze its being an authoritative source from the hearts of people!
\nThese factions include: those who view only the Quran as an authoritative source, the laymen, rationalists and the ignorant who feign having knowledge. They employ these fragile methods of acquiring Hadith as a pretext to contest the Prophetic Tradition, saying: \u201cIf the Traditions of your Prophet (sallallahu\u2019alayhi wasallam) are based on this kind of a foundation, then it is a foundation on an abyss which is about to collapse and fall apart\u201d. [i.e, unreliable]
\nConcluding advice
\nAll of the above shows the need to fully comprehend the affairs, understand the occurrences and suitably apply what we read according to the current circumstance we live in.[15]
\n[May Allah Ta\u2019ala grant us the true understanding of the all of the above, and may He bless the sincere ones with the tawfiq of accepting the truth. Amin]
\nDownload the above as an e-book here
\n[1]pgs.188-194.
\n[2] From here on, all subheadings are added by the translator. This is to create ease for the reader to follow the various angles of the discussion.
\n[3] al-Kifayah, 234-235
\n[4] al-Kifayah, 234-235
\n[5] al-Kifayah, 234-235
\n[6] Adabul Imla, number:22
\n[7] Tahdhibut Tahdhib, vol.10, pg.350
\n[8] Nukatuz Zarkashi, vol.3, pg.1008
\n[9] Siyar A\u2019lamin Nubala, vol.19 pg.618 & Tabaqatush Shafi\u2019iyyah, vol.6 pg.168
\n[10] There are many contemporaries who have attended Maqra-ahs repeatedly, thereby achieving several acquisitions of some books. Of these, some are such that not a single acquisition of theirs was done with adequate commentary of the Hadiths. These will remain in the same category being discussed by my Respected Shaykh above.
\n[11] This is an important disclaimer from my Respected Shaykh (may Allah protect him).
\nThis entire expose is to explain the harms of this kind of (unqualified) people attending such Hadith recitals. The learned and scholarly who are adequately equipped in the fields of Islamic sciences are the real deserving ones for such Maqra-ahs.
\n[12]Ibnus Salah (rahimahullah) says: \u2018One who merely seeks to increase his number of Shuyukh (plural of shaykh) and thereby attain fame, has wasted his time and is deprived of tawfiq (divine ability).\u2019 (Muqaddimah Ibnus Salah, pg. 249)
\n[13] See incident (1) under the subheading: Eye opening incidents from History.
\n[14]It\u2019s a common contemporary wrong, that we justify our misdeeds with the justifiable ones of the salaf (pious predecessors)
\nIbnul Jawzi (rahimahullah) writes in \u2018Talbis Iblis\u2019, pg.155: \u201cOne group of those who aspire to amass abundant chains, are sincere, but shaytan has occupied them with this so they do not engage in what is more beneficial for them. If they argue that many of the Salaf also amassed [a large number of] chains, like Yahya ibn Ma\u2019in, \u2018Ali ibn Madini, Bukhari & Muslim (rahimahumullah), then the answer to that would be: These [Muhaddithun] had been able to do both; acquire the other necessary branches, like fiqh etc in addition to their achievements in Hadith\u2026 Very few are capable of such a combination in our era.\u201d Ibnul Jawzi\u2019s demise was in 596 A.H.!!
\n[15]End of quote from the book: Ma\u2019alim Irshadiyyah.
\n(Taken from http:\/\/www.al-miftah.com\/)<\/p>\n","protected":false},"excerpt":{"rendered":"

The recent \u2018Maqra-ah\u2019\/Hadith Majlis trend Attending a few gatherings of completion of hadith books (like the khatm Bukhari) for the purpose of barakah etc is…<\/p>\n","protected":false},"author":3,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_editorskit_title_hidden":false,"_editorskit_reading_time":0,"_editorskit_is_block_options_detached":false,"_editorskit_block_options_position":"{}","footnotes":""},"categories":[33,39,5,1,27],"tags":[],"class_list":["post-2746","post","type-post","status-publish","format-standard","hentry","category-articles","category-etiquettes-of-studying","category-hadith","category-uncategorized","category-usulul-hadith","wpcat-33-id","wpcat-39-id","wpcat-5-id","wpcat-1-id","wpcat-27-id"],"_links":{"self":[{"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=\/wp\/v2\/posts\/2746","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=2746"}],"version-history":[{"count":0,"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=\/wp\/v2\/posts\/2746\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=2746"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=2746"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=2746"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}