{"id":2772,"date":"2014-07-14T09:28:54","date_gmt":"2014-07-14T13:28:54","guid":{"rendered":"https:\/\/www.fiqhulislam.com\/?p=2772"},"modified":"2014-07-14T09:28:54","modified_gmt":"2014-07-14T13:28:54","slug":"research-hadith-ramadan-parts","status":"publish","type":"post","link":"https:\/\/www.fiqhulislam.com\/?p=2772","title":{"rendered":"Research on the Hadith of Ramadan and its Three Parts"},"content":{"rendered":"

Research on the Hadith of Ramadan and its Three Parts\"images<\/a><\/strong>
\nBy Bilal Ali
\nQuestion:
\nThere is a \u1e25ad\u012bth that divides Ramadan into three periods. Is this \u1e25ad\u012bth authentic?
\nReply:
\nAfter a detailed analysis of all the corroboratory chains of the \u1e25ad\u012bth in question, it can be concluded that it is of a weak (\u1e0da\u02bf\u012bf) nature. The weakness of the narration, however, is not of such severity as to render it baseless. Narrations of this type can be used for the purpose of encouragement and relation of virtue according to the opinion of the vast majority of \u1e25ad\u012bth scholars.<\/p>\n

The report in question has been narrated in a number of primary authoritative \u1e25ad\u012bth collections, namely \u1e62a\u1e25\u012b\u1e25 Ibn Khuzaymah (\u1e25ad\u012bth 1887) with one chain, Bayhaq\u012b\u2019s Shu\u02bfab al-\u012am\u0101n (\u1e25ad\u012bth 3608) with numerous chains, and in brief in al-Thaw\u0101b of Abu \u2019l-Shaykh Ibn \u1e24ayy\u0101n. In secondary \u1e25ad\u012bth sources, this narration has been mentioned in full in al-Mundhir\u012b\u2019s al-Targh\u012bb wa \u2019l-Tarh\u012bb (\u1e25ad\u012bth 1462).<\/p>\n

The full text of the \u1e25ad\u012bth is as follows:<\/p>\n

\u201cSalm\u0101n reports: \u2018On the last day of Sha\u02bfb\u0101n, the Messenger of Allah (upon him blessings and peace) addressed us and said: \u201cO People, there comes upon you now a great month, a most blessed month, in which lies a night greater in worth than one thousand months. It is a month in which Allah has made compulsory that the fasting should be observed by day; and He has made the tar\u0101w\u012b\u1e25 by night a sunnah. Whosoever tries drawing nearer to All\u0101h by performing any virtuous deed in this month, for him shall be such reward as if he had performed a far\u1e0d (obligatory observance) in any other time of the year. And whoever performs a far\u1e0d for him shall be the reward of seventy far\u1e0d in any other time of the year. This is indeed the month of patience, and the reward for true patience is Jannah (Paradise); it is the month of sympathy with one\u2019s fellowmen; it is the month wherein a true believer\u2019s rizq (sustenance) is increased. Whosoever feeds a fasting person in order to break the fast (at sunset), for him there shall be forgiveness of his sins and emancipation from the fire of Jahannam (Hell), and for him shall be the same reward as for him (whom he fed), without that person\u2019s reward being diminished in the least.\u201d<\/p>\n

Thereupon we said: \u2018O Messenger of All\u0101h, not all of us possess the means whereby we can provide enough for a fasting person to break his fast\u201d The Messenger of Allah (upon him blessings and peace) replied: \u201cAllah grants this same reward to him who gives a fasting person a single date or a drink of water or a sip of milk to break the fast. This is a month, the first part of which brings Allah\u2019s mercy, the middle of which brings His forgiveness and the last part of which brings emancipation from the fire of Jahannum (Hell). Whosoever lessens the burden of his servants (bondsmen) in this month, All\u0101h will forgive him and free him from the fire of Jahannam.\u201d<\/p>\n

\u201cAnd in this month, four things you should endeavor to perform in great number, two of which shall be to please your Lord, while the other two shall be those without which you cannot make do. Those which shall be to please your Lord, are that you should in great quantity recite the kalimah \u1e6dayyibah: L\u0101 il\u0101ha illa All\u0101h, and make much istighf\u0101r (beg Allah\u2019s forgiveness with Astaghfirull\u0101h). And as for those two without which you cannot make do, you should be All\u0101h for entry into paradise and seek refuge with Him from the fire of Jahannam.\u201d<\/p>\n

\u201cAnd whoever gave a person who fasted water to drink All\u0101h shall grant him a drink from my fountain, such a drink where after he shall never again feel thirsty until he enters Jannah.\u201d<\/p>\n

Status of the Chains:<\/p>\n

The narration in question has been mentioned with a few different chains in the canonical collections of prophetic tradition. Most of the chains are problematic, containing narrators of highly unreliable status. The severity of the weakness of such narrators does not allow for the transmission of such chains even in the case of fad\u0101\u02beil (virtuous acts).<\/p>\n

One such chain includes Y\u016bsuf ibn Ziy\u0101d who is considered \u201cvery weak\u201d. If his chain alone was considered then the \u1e25ad\u012bth would not be valid for narration. Similar is the case of Iy\u0101s ibn \u02bfAbd al-Ghaff\u0101r, who is majh\u016bl (unknown), and Ab\u0101n ibn \u02bfAyy\u0101sh, who is matruk (abandoned), as well as any chains that contain them.<\/p>\n

Iy\u0101s ibn \u02bfAbd al-Ghaff\u0101r\u2019s narration on the authority of \u02bfAl\u012b ibn Zayd is mentioned in Bayhaq\u012b\u2019s Shu\u02bfab al-\u012am\u0101n. Regarding Iy\u0101s, \u1e24\u0101fi\u1e93 Ibn \u1e24ajar states: \u201cI do not know him.\u201d<\/p>\n

One chain of this \u1e25ad\u012bth, mentioned by Imam Mu\u1e25amil\u012b in his Am\u0101l\u012b, however, is free of major flaws and is afflicted only with the presence of \u02bfAl\u012b ibn Zayd ibn Jud\u02bf\u0101n and \u02bfAbd al-\u02bfAz\u012bz ibn \u02bfAbd All\u0101h al-Jud\u02bf\u0101n\u012b. (Am\u0101l\u012b 1:299)<\/p>\n

This is the strongest of all the chains of this particular \u1e25ad\u012bth. Let us now analyze the two apparently weak narrators of the chain in order to determine the strength of the chain and the validity of narrating the \u1e25ad\u012bth.<\/p>\n

\u2018Al\u012b ibn Zayd ibn Jud\u02bf\u0101n:<\/p>\n

His full name is \u02bfAl\u012b ibn Zayd ibn \u02bfAbd All\u0101h ibn Ab\u016b Mulaykatah (whose name is Zuhayr ibn \u02bfAbd All\u0101h ibn Jud\u02bf\u0101n ibn \u02bfAmr ibn Ka\u02bfb ibn Sa\u02bfd bin Taym ibn Murrah al-Qurash\u012b al-Taym\u012b).<\/p>\n

He relates \u1e25ad\u012bth from Anas bin M\u0101lik al-Ans\u0101r\u012b, Aws bin Kh\u0101lid, \u1e24asan al-Ba\u1e63r\u012b, Zur\u0101rah ibn Awf\u0101, Sa\u02bf\u012bd ibn Jubayr, Sa\u02bf\u012bd ibn al-Musayyib, and \u02bfUrwah ibn al-Zubayr amongst others.<\/p>\n

His \u1e25\u0101d\u012bth have been narrated by Im\u0101ms Muslim, Ab\u016b Daw\u016bd, Tirmidh\u012b, Ibn M\u0101jah, Nis\u0101\u02be\u012b, and Bukh\u0101r\u012b (al-Adab al-Mufrad) in their respective collections.<\/p>\n

S\u0101li\u1e25 ibn A\u1e25mad ibn \u1e24anbal relates on the authority of his father that he said: \u201cHe is not strong. Sometimes, people narrate on his authority.\u201d<\/p>\n

Mu\u02bf\u0101wiyah ibn \u1e62\u0101li\u1e25 stated on the authority of Ya\u1e25y\u0101 ibn Ma\u02bf\u012bn: \u201cHe is weak.\u201d He is also reported to have said regarding him, on different occasions: \u201cHe is not of [reliable] status,\u201d \u201cHe is weak in everything,\u201d \u201cHe is nothing,\u201d \u201cHe is not evidence,\u201d but also \u201c\u02bfAl\u012b ibn Zayd is more beloved to me than Ibn \u02bfAq\u012bl and \u02bf\u0100sim ibn \u02bfUbayd All\u0101h.\u201d<\/p>\n

A\u1e25mad ibn \u02bfAbd All\u0101h al-\u02bfUjal\u012b stated: \u201cHis \u1e25ad\u012bth can be recorded, but he is not strong.\u201d<\/p>\n

Ya\u02bfq\u016bb ibn Shaybah stated: \u201cHe is reliable (thiqah) and trustworthy in \u1e25ad\u012bth, but he is slightly towards laxness (l\u012bn).\u201d<\/p>\n

Tirmidh\u012b said: \u201cHe is trustworthy (sad\u016bq), except that sometimes he raises a \u1e25ad\u012bth that was raised by someone else.\u201d<\/p>\n

Nis\u0101\u2019\u012b stated: \u201cHe is weak.\u201d<\/p>\n

Ibn Khuzaymah commented: \u201cI do not rely upon him because of his weak memory.\u201d<\/p>\n

\u1e24\u0101fi\u1e93 Ibn \u1e24ajar states: \u201c[The status of this \u1e25ad\u012bth] revolves around \u02bfAl\u012b ibn Zayd ibn Jud\u02bf\u0101n, who is weak (\u1e0da\u02bf\u012bf).\u201d (al-Atr\u0101f)<\/p>\n

In short, the statements of the im\u0101ms on this narrator\u2019s status are numerous are inconsistent, varying from \u1e24\u0101fi\u1e93\u2019s declaration of weakness to Ibn Shaybah\u2019s declaration of reliability.<\/p>\n

Although many have cast aspersions on the strength of \u02bfAl\u012b ibn Zayd as a narrator, in truth he is, in sh\u0101 All\u0101h, fair (\u1e25asan) in narrating \u1e25ad\u012bth. At worst, he is slightly weak. Essentially, the problem scholars of \u1e25ad\u012bth had with him was his memory and not with his integrity and truthfulness. Shaykh Mu\u1e25ammad \u02bfAww\u0101mah discusses him in his footnotes on al-K\u0101shif and has mentioned \u1e25ad\u012bths in which he is a narrator and where Imam Tirmidh\u012b has ruled the \u1e25ad\u012bth to be \u1e25asan \u1e63a\u1e25\u012b\u1e25 (fair and sound).<\/p>\n

\u02bfAbd al-\u02bfAz\u012bz ibn \u02bfAbd All\u0101h al-Jud\u02bf\u0101n\u012b:<\/p>\n

While Ibn \u02bfAd\u012b says that he is not supported by most of what he narrates, it does not seem that he is very weak. In short, \u1e24afi\u1e93 Ibn \u1e24ajar concludes regarding him that when \u02bfAbd al-\u02bfAz\u012bz mentions having heard a narration directly from his shaykh (teacher) then it is appropriate to relate his \u1e25ad\u012bth. In the case of the chain mentioned above, he does mention having heard the narration directly, so the chain is relatively free from aspersion and is strong enough to corroborate the other narrations. When looked at in their entirety, the numerous chains of this \u1e25ad\u012bth certainly raise themselves to the status where they can be mentioned without problem in respect to virtues and encouragement.<\/p>\n

After mentioning the \u1e25ad\u012bth in his Fa\u1e0d\u0101\u02beil Rama\u1e0d\u0101n, Shaykh al-\u1e24ad\u012bth Mu\u1e25ammad Zakariyy\u0101 al-K\u0101ndhalw\u012b\u2019s summarizes the statements of the scholars of the past regarding the narration and states:<\/p>\n

\u201cIbn Khuzaymah narrates it in his \u1e62a\u1e25\u012b\u1e25 and said \u2018if the hadith is authentic\u2026\u2019. Bayhaq\u012b narrates it also, as well as Ab\u016b Shaykh Ibn \u1e24ayy\u0101n in al-Thaw\u0101b concisely. In their chains there is \u02bfAl\u012b bin Zayd bin Jud\u02bf\u0101n.<\/p>\n

Ibn Khuzaymah and Bayhaq\u012b also relate concisely (bi ikhti\u1e63\u0101r) on [\u02bfAl\u012b ibn Zayd’s] authority from the \u1e25ad\u012bth of Ab\u016b Hurayrah. In its chain is Kath\u012br bin Zayd. In this manner it is mentioned in al-Targh\u012bb pg. 203.<\/p>\n

I [Zakariyy\u0101] say: A party has declared him weak. Tirmidh\u012b states that he is \u1e63ad\u016bq (veracious, honest) and has even authenticated a hadith of his which relates to greeting (sal\u0101m). He has also declared sound (\u1e25asan) a number of [his] a\u1e25\u0101d\u012bth. Many have declared him weak (\u1e0da\u02bf\u012bf), like Nis\u0101\u2019\u012b and others. Ibn Ma\u02bf\u012bn stated: [He is] trustworthy (thiqah). Ibn \u02bfAd\u012b stated: I do not see any problem with his \u1e25ad\u012bth. Ibn Khuzaymah has narrated on his authority in his \u1e62a\u1e25\u012b\u1e25. Similarly, [he has been mentioned] in the Rij\u0101l al-Mundhir\u012b pg. 704. \u02bfAyn\u012b, however, said: the narration is munkar (unfamiliar), so reflect.\u201d (Fa\u1e0d\u0101\u2019il Rama\u1e0d\u0101n 8)<\/p>\n

The \u1e25ad\u012bth, therefore, is at worst slightly \u1e0da\u02bf\u012bf (weak), and because it has been narrated regarding fa\u1e0d\u0101\u02beil (virtues and merits) it can be accepted in this case. It should be noted here also that those people who have made it a habit to discourage the practice of relating weak narrations in discourses to the extent that speeches and orations are sometime rudely interrupted by them should reflect over the status of what they are objecting to before they cause fitnah amongst the masses. There is a prophetic method to discouraging the wrong, and hasty conclusions regarding narrations based upon isolated opinions of certain scholars should not entice individuals to give up wisdom and resort to disrespect and insolence when confronting fellow believers.<\/p>\n

And All\u0101h knows best.<\/p>\n

(From Ilmgate.org)<\/p>\n","protected":false},"excerpt":{"rendered":"

Research on the Hadith of Ramadan and its Three Parts By Bilal Ali Question: There is a \u1e25ad\u012bth that divides Ramadan into three periods. 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":[33,5,13],"tags":[],"class_list":["post-2772","post","type-post","status-publish","format-standard","hentry","category-articles","category-hadith","category-rulings","wpcat-33-id","wpcat-5-id","wpcat-13-id"],"_links":{"self":[{"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=\/wp\/v2\/posts\/2772","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=2772"}],"version-history":[{"count":0,"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=\/wp\/v2\/posts\/2772\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=2772"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=2772"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=2772"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}