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47-572: Mursal may refer to: Mursal (hadith) Murğuzallı , Azerbaijan Mürsəl , Azerbaijan Topics referred to by the same term [REDACTED] This disambiguation page lists articles associated with the title Mursal . If an internal link led you here, you may wish to change the link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Mursal&oldid=1155815439 " Category : Disambiguation pages Hidden categories: Short description

94-522: A hadith is called muḍṭarib . An example is the following hadith attributed to Abu Bakr : "O Messenger of Allah! I see you getting older?" He (may Allah bless him and grant him peace) replied, "What made me old are Surah Hud and its sister surahs." The hadith scholar Al-Daraqutni commented: "This is an example of a muḍṭarib hadith . It is reported through Abu Ishaq, but as many as ten different opinions are held regarding this isnād . Some report it as mursal , others as muttasil ; some take it as

141-481: A hadith is divided into two categories based, essentially, upon the number of narrators mentioned at each level in a particular isnād . Consideration is given to the fewest narrators at any level of the chain of narration; thus if ten narrators convey a hadith from two others who have conveyed it from ten, it is considered ʻaziz , not mashhur . The first category is mutawatir ( متواتر , Mutawātir ; meaning: successive) narration. A successive narration

188-432: A hadith not fulfilling all of the conditions necessary to be deemed mutawatir . Hadith ahad consists of three sub-classifications also relating to the number of narrators in the chain or chains of narration: The first category is mashhur ( مشهور , Mashhūr ; meaning: famous). This refers to hadith conveyed by three or more narrators but not considered mutawatir . An ʻaziz ( عزيز , ‘azīz ) hadith

235-420: A hadith that is ṣaḥīḥ lidhātihi (" ṣaḥīḥ in and of itself") as a singular narration ( ahaad ; see below ) conveyed by a trustworthy, completely competent person, either in his ability to memorize or to preserve what he wrote, with a muttaṣil ("connected") isnād ("chain of narration") that contains neither a serious concealed flaw ( ʻillah, Arabic:علة) nor irregularity ( shādhdh ). He then defines

282-403: A hadith that is ḥasan lithatihi  – " ḥasan in and of itself" – with the same definition a ṣaḥīḥ hadith except that the competence of one of its narrators is less than complete; while a hadith that is ḥasan ligharihi ("ḥasan due to external factors") is determined to be ḥasan due to corroborating factors such as numerous chains of narration. He states that it

329-440: A hadith that is ṣaḥīḥ lighairihi (" ṣaḥīḥ due to external factors") as a hadith "with something, such as numerous chains of narration, strengthening it." Ibn Hajar's definitions indicate that there are five conditions to be met for a particular hadith to be considered ṣaḥīḥ : A number of books were authored in which the author stipulated the inclusion of ṣaḥīḥ hadith alone. According to Sunni Islam , which reflects

376-400: A hadith which is unique in its matn and is not narrated by someone else. Mudtarib ( مضطرب , Muḍṭarib ; meaning: shaky) – According to Ibn Kathir , if reporters disagree about a particular shaikh, or about some other points in the isnād or the matn , in such a way that none of the opinions can be preferred over the others, and thus there is irreconcilable uncertainty, such

423-764: A musnad ( مسند , Musnad ; meaning: supported) hadith as: A hadith which a scholar of hadith reports from his shaikh whom he has apparently heard hadith from at an age conducive to that, and likewise each shaikh having heard from his shaikh until the isnād reaches a well known Companion , and then the Messenger of Allah. An example of that is: Abu 'Amr 'Uthman ibn Ahmad al-Samak narrated to us in Baghdad : al-Ḥasan ibn Mukarram narrated to us: ʻUthman ibn 'Umar narrated to us: Yunus informed us from al-Zuhri from ʻAbdullah ibn Kaʻb ibn Mālik from his father Ka'b ibn Malik who sought from ibn Abi Hadrad payment of

470-483: A Companion. This example I have made applies to thousands of hadith , citing just this one hadith regarding the generality [of this category]. A musnad hadith should not be confused with the type of hadith collection similarly termed musannaf , which is arranged according to the name of the companion narrating each hadith . For example, a musnad might begin by listing a number of the hadith , complete with their respective sanads , of Abu Bakr , and then listing

517-409: A debt the latter owed the former while in the mosque. Their voices became raised to the extent that they were heard by the Messenger of Allah. He exited only by lifting the curtain of his apartment and said, "O Kaʻb! Relieve him of his debt," gesturing to him in way indicating by half. So he Kaʻb said, "Yes," and the man paid him. To clarify this example I have given: my having heard from Ibn al-Samak

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564-626: A large number of muhaddiths . Other major centers of learning visited by at-Tirmidhi were the Iraqi cities of Kufa and Basra . At-Tirmidhi reported hadith from 42 Kufan teachers. In his Jami` , he used more reports from Kufan teachers than from teachers of any other town. At-Tirmidhi was a pupil of al-Bukhari , who was based in Khurasan. Adh-Dhahabi wrote, "His knowledge of hadith came from al-Bukhari." At-Tirmidhi mentioned al-Bukhari's name 114 times in his Jami` . He used al-Bukhari's Kitab at-Tarikh as

611-440: A narration attributed to a Tabi‘i (a successor of one of Muhammad's companions), whether it is a statement of that successor, an action or otherwise. In spite of the linguistic similarity, it is distinct from munqatiʻ . In hadith terminology, a hadith is divided into two categories based, essentially, upon the number of narrators mentioned at each level in a particular isnād (chain of narrators). In hadith terminology,

658-444: A narration of Abu Bakr, others as one of Sa'd or ʻA'ishah. Since all these reports are comparable in weight, it is difficult to prefer one above another. Hence, the hadith is termed as muḍṭarib ." A hadith that is mawḍūʻ ( موضوع ) is one determined to be fabricated and cannot be attributed to its origin. Al-Dhahabi defines mawḍūʻ as a hadith of which the text contradicts established norms of Muhammad's sayings or of which

705-439: A narration which goes against another authentic hadith is reported by a weak narrator, it is known as munkar . Traditionists as late as Ahmad used to simply label any hadith of a weak reporter as munkar . Shādh ( شاذ ; meaning: anomalous) — According to al-Shafi'i , a shādhdh hadith is one which is reported by a trustworthy person who contradicts the narration of a person more reliable than he is. It does not include

752-502: A number of hadith from Umar , and then Uthman ibn Affan and so on. Individual compilers of this type of collection may vary in their method of arranging those Companions whose hadith they were collecting. An example of this type of book is the Musnad of Ahmad . Muttasil ( متصل , Muttaṣil ) refers to a continuous chain of narration in which each narrator has heard that narration from his teacher. Da‘if ( ضعيف , Ḍaʻīf )

799-577: A source when mentioning discrepancies in the text of a hadith or its transmitters, and praised al-Bukhari as being the most knowledgeable person in Iraq or Khurasan in the science of discrepancies of hadith. When mentioning the rulings of jurists, he followed al-Bukhari's practice of not mentioning the name of Abu Hanifah . Because he never received a reliable chain of narrators to mention Abu Hanifa's decrees, he would instead attribute them to "some people of Kufa." Al-Bukhari held at-Tirmidhi in high regard as well. He

846-448: Is any hadith conveyed by two narrators at every point in its isnād (chain of narrators). A gharib ( غريب , ǧārib ; meaning: strange) hadith is one conveyed by only one narrator. Al-Tirmidhi 's understanding of a gharib hadith , concurs to a certain extent with that of the other traditionists. According to him a hadith may be classified as gharib for one of the following three reasons: There are differing views as to

893-414: Is apparent, his having heard from al-Ḥasan ibn al-Mukarram is apparent, likewise Hasan having heard from 'Uthman ibn 'Umar and 'Uthman ibn 'Umar from Yunus ibn Yazid – this being an elevated chain for 'Uthman. Yunus was known [for having heard from] al-Zuhri, as was al-Zuhri from the sons of Ka'b ibn Malik, and the sons of Ka'b ibn Malik from their father and Ka'b from the Messenger as he was known for being

940-426: Is different from Wikidata All article disambiguation pages All disambiguation pages Mursal (hadith) Different terms are used for the origin of a narration. These terms specify whether a narration is attributed to Muhammad, a companion, a successor or a latter historical figure. Ibn al-Salah said: " Marfūʿ ( Arabic : مرفوع , Marfūʿ ) refers to a narration attributed specifically to

987-422: Is one conveyed by narrators so numerous that it is not conceivable that they have agreed upon an untruth thus being accepted as unquestionable in its veracity. The number of narrators is unspecified in its maximum but in the minimum it is not less than 3 ( or 5 in some scholars opinions). A hadith is said to be mutawatir if it was reported by a significant, though unspecified, number of narrators at each level in

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1034-442: Is one in which the chain of people reporting the hadith (the isnād ) is disconnected at any point. The isnād of a hadith that appears to be muttaṣil but one of the reporters is known to have never heard hadith from his immediate authority, even though they lived at the same time, is munqaṭiʻ . It is also applied when someone says "A man told me...". Munkar ( منكر meaning: denounced) – According to Ibn Hajar , if

1081-427: Is reported to have told at-Tirmidhi, "I have profited more from you than you have from me," and in his Sahih he narrated two hadith from at-Tirmidhi. At-Tirmidhi also narrated some hadiths from Abu Dawud, and one from Muslim. Muslim also narrated one hadith from at-Tirmidhi in his own Sahih . A.J. Wensinck mentions Ahmad ibn Hanbal as among at-Tirmidhi's teachers. However, Hoosen states that according to

1128-422: Is the categorization of a hadith as "weak". Ibn Hajar described the cause of a hadith being classified as weak as "either due to discontinuity in the chain of narrators or due to some criticism of a narrator ." This discontinuity refers to the omission of a narrator occurring at different positions within the isnād and is referred to using specific terminology accordingly as discussed below. Discontinuity in

1175-454: Is then comparable to a ṣaḥīḥ hadith in its religious authority. A ḥasan hadith may rise to the level of being ṣaḥīḥ if it is supported by numerous isnād (chains of narration); in this case that hadith would be ḥasan lithatihi (" ḥasan in and of itself") but, once coupled with other supporting chains, becomes ṣaḥīḥ ligharihi (" ṣaḥīḥ due to external factors"). The early scholar of hadith , Muhammad ibn Abdullah al-Hakim , defines

1222-405: Is valid, just like a musnad hadith . This view has been developed to such an extreme that to some of them, the mursal is even better than the musnad, based on the following reasoning: "The one who reports a musnad hadith leaves you with the names of the reporters for further investigation and scrutiny, whereas the one who narrates by way of irsal (the absence of the link between the successor and

1269-600: The six canonical hadith compilations in Sunni Islam . He also wrote Shama'il Muhammadiyah (popularly known as Shama'il at-Tirmidhi ), a compilation of hadiths concerning the person and character of the Islamic prophet, Muhammad . At-Tirmidhi was also well versed in Arabic grammar , favoring the school of Kufa over Basra due to the former's preservation of Arabic poetry as a primary source. Al-Tirmidhi's given name ( ism )

1316-556: The Prophet [Muhammad]. This term does not refer to other than him unless otherwise specified. The category of marfuʻ is inclusive of narrations attributed to the Prophet regardless of their being muttasil , munqatiʻ or mursal among other categories." According to Ibn al-Salah, " Mawquf ( Arabic : موقوف , Mawqūf ) refers to a narration attributed to a companion, whether a statement of that companion, an action or otherwise." Ibn al-Salah defined maqtu‘ ( مقطوع , Maqṭūʿ ) as

1363-484: The Prophet), being a knowledgeable and trustworthy person himself, has already done so and found the hadith to be sound. In fact, he saves you from further research." Others reject the mursal of a younger Successor. Mu‘dal ( معضل , Muʻḍal ; meaning: problematic) describes the omission of two or more consecutive narrators from the isnād . A hadith described as munqaṭiʻ ( منقطع ; meaning: disconnected)

1410-491: The beginning of the isnād , from the end of the collector of that hadith , is referred to as muʻallaq ( معلق meaning "suspended"). Muʻallaq refers to the omission of one or more narrators. It also refers to the omission of the entire isnād , for example, (an author) saying only: "The Prophet said..." In addition, this includes the omission of the isnād except for the companion, or the companion and successor together. Mursal ( مرسل meaning "sent or transmitted"): if

1457-453: The beliefs followed by 80–90% of adherents of Islam worldwide, this was only achieved by the first two books in the following list: Different branches of Islam refer to different collections of hadiths or give preference to different ones. Ḥasan ( حَسَن meaning "good") is used to describe hadith whose authenticity is not as well-established as that of ṣaḥīḥ hadith , but sufficient for use as supporting evidence. Ibn Hajar defines

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1504-409: The chain of narration, thus reaching the succeeding generation through multiple chains of narration leading back to its source. This provides confirmation that the hadith is authentically attributed to its source at a level above reasonable doubt. This is due to its being beyond historical possibility that narrators could have conspired to forge a narration. In contrast, an ahaad hadith is a narration

1551-406: The chain of which has not reached a number sufficient to qualify as mutawatir . Hadiths can be mutawatir in both actual text and meaning: The second category, ahaad ( آحاد , aahaad ; meaning: singular) narration, refers to any hadith not classified as mutawatir . Linguistically, hadith ahad refers to a hadith narrated by only one narrator. In hadith terminology, it refers to

1598-556: The final outcome is essentially to determine whether a particular hadith is ṣaḥīḥ or ḍaʻīf . The individual terms are numerous, with Ibn al-Salah including sixty-five in his Introduction to the Science of Hadith and then commenting: "This is the end of them, but not the end of what is possible, as this is subject to further particularization to an innumerable extent." Al-Bulqini commented on this by saying, "We have added five more categories, making it seventy." Ibn al-Mulaqqin counted

1645-414: The level of knowledge achieved by each of the two primary categories mutawatir and ahaad . One view, expressed by Ibn Hajar and others, is that a hadith mutawatir achieves certain knowledge, while ahad hadith , unless otherwise corroborated, yields speculative knowledge upon which action is not mandated. A second view, held by Dawud al-Zahiri , Ibn Hazm and others – and, reportedly,

1692-484: The most reliable sources, at-Tirmidhi never went to Baghdad, nor did he attend any lectures of Ahmad ibn Hanbal. Furthermore, at-Tirmidhi never directly narrates from Ahmad ibn Hanbal in his Jami` . Several of at-Tirmidhi's teachers also taught al-Bukhari, Muslim, Abu Dawud, Ibn Majah , and an-Nasa'i . He is also reported to have a work on Islamic history and an exegesis of the Qur’an, but these are extinct. At-Tirmidhi

1739-473: The narrator between the Successor and Muhammad is omitted from a given isnād , the hadith is mursal , e.g., when a Successor says, "The Prophet said ..." Since Ahlus-Sunnah (Sunnis) believe in the uprightness of all Sahaba , they do not view it as a necessary problem if a Successor does not mention what Sahaba he received the hadith from. This means that if a hadith has an acceptable chain all

1786-567: The position of Malik ibn Anas  – is that hadith ahad achieves certain knowledge as well. According to Ibn Hazm, "[t]he narration conveyed by a single, upright narrator conveying from another of a similar description until reaching the Prophet mandates both knowledge and action." Ibn al-Salah said, " Hadith , in the view of scholars of this discipline, fall into the divisions of 'sound' ( ṣaḥīḥ ), 'fair' ( ḥasan ), and 'weak' ( ḍaʻīf )." While these divisions are further broken down into sub-categories each with their own terminology,

1833-405: The reporters include a liar. A number of hadith specialists have collected fabricated hadith separately in order to distinguish them from other hadith . Examples include: As in any Islamic discipline, there is a rich history of literature describing the principles and fine points of hadith sciences. Ibn Hajar provides a summation of this development with the following: Works authored in

1880-586: The terminology of the people of hadith have become plentiful from the Imams , both old and contemporary: Al-Tirmidhi Muhammad ibn Isa al-Tirmidhi ( Arabic : محمد بن عيسى الترمذي , romanized :  Muḥammad ibn ʿĪsā at-Tirmidhī ; 824 – 9 October 892 CE / 209 - 279 AH), often referred to as Imām at-Termezī / Tirmidhī , was an Islamic scholar , and collector of hadith from Termez (early Khorasan and in present-day Uzbekistan ). He wrote al-Jami` as-Sahih (known as Jami` at-Tirmidhi ), one of

1927-589: The various types as being "more than eighty" and al-Suyuti included ninety-three in Tadrib al-Rawi . Muḥammad al-Ḥāzimī acknowledged the numerous terms, reaching almost 100 by his own count, saying: "Be aware that the science of hadith consists of numerous types reaching almost a hundred. Each type is an independent discipline in and of itself and were a student to devote his life to them he would not reach their end." Sahih ( Arabic : صحيح , Ṣaḥīḥ ) may be translated as " authentic " or "sound." Ibn Hajar defines

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1974-500: The village of Bugh (hence the nisbats "at-Tirmidhi" and "al-Bughi"). At-Tirmidhi began the study of hadith at the age of 20. From the year 235 AH (849/850) he traveled widely in Khurasan , Iraq , and the Hijaz in order to collect hadith. His teachers and those he narrated from included: At the time, Khurasan, at-Tirmidhi's native land, was a major center of learning, being home to

2021-455: The way to a Successor, and the successor attributes it to an unspecified companion , the isnād is considered acceptable. There are, however, different views in some cases: If the Successor is a young one and it is probable that he omitted an elder Successor who in turn reported from a companion. The opinion held by Imam Malik and all Maliki jurists is that the mursal of a trustworthy person

2068-517: Was "Muhammad" while his kunya was "Abu `Isa" ("father of `Isa"). His genealogy is uncertain; his nasab (patronymic) has variously been given as: He was also known by the laqab "ad-Darir" ("the Blind"). It has been said that he was born blind, but the majority of scholars agree that he became blind later in his life. At-Tirmidhi's grandfather was originally from Marw (Persian: Merv), but moved to Tirmidh. According to Britannica Online , he

2115-620: Was an Arab. According to S.H. Nasr and M. Mutahhari in The Cambridge History of Iran , Al-Tirmidhi was of Persian ethnicity. His uncle was the famous Sufi Abu Bakr al- Warraq . Al-Warraq was the teacher of Al-Hakim al-Samarqandi, a known associate of the famous theologian Abu Mansur Al-Matuiridi . Muhammad ibn `Isa at-Tirmidhi was born during the reign of the Abbasid caliph al-Ma'mun . His year of birth has been reported as 209 AH (824/825). Adh-Dhahabi only states that at-Tirmidhi

2162-513: Was blind in the last two years of his life, according to adh-Dhahabi. His blindness is said to have been the consequence of excessive weeping, either due to fear of God or over the death of al-Bukhari . He died on Monday night, 13 Rajab 279 AH (Sunday night, 8 October 892) in Bugh. At-Tirmidhi is buried on the outskirts of Sherobod , 60 kilometers north of Termez in Uzbekistan . In Termez he

2209-601: Was born near the year 210 AH (825/826), thus some sources give his year of birth as 210 AH. Some sources indicate that he was born in Mecca (Siddiqi says he was born in Mecca in 206 AH (821/822)) while others say he was born in Tirmidh ( Persian : Termez), in what is now southern Uzbekistan . The stronger opinion is that he was born in Tirmidh. Specifically, he was born in one of its suburbs,

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