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How do we understand this hadeeth?

This is a discussion on How do we understand this hadeeth? within the Sciences of Hadith forums, part of the Main Topics category; How do we understand this hadeeth. I have been taught one should make hand actions when narrating ahadeeth like this: ...

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    An iconoclast of kufr IA Abdullah11's Avatar
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    Default How do we understand this hadeeth?

    How do we understand this hadeeth. I have been taught one should make hand actions when narrating ahadeeth like this:

    سمعت رسول الله ( صلى الله عليه وآله ) وهو على المنبر يقول : يأخذ الجبار سمواته وأرضه بيده - وقبض بيده فجعل يقبضها ويبسطها - ثم يقول : أنا الجبار أين الجبارون ؟ أين المتكبرون ؟ ويتميل رسول الله ( صلى الله عليه وآله ) عن يمينه وعن يساره ، حتى نظرت إلى المنبر يتحرك من أسفل شئ منه حتى إني أقول : أساقط هو برسول الله ( صلى الله عليه وآله )

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    An iconoclast of kufr IA Abdullah11's Avatar
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    Default Re: How do we understand this hadeeth?

    no one can give me anything?

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    المعتز بالله Ibn al-Iskandar's Avatar
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    Default Re: How do we understand this hadeeth?

    Here is the Arabic from Ibn al-Uthaymin's Sharh Manthumat ul-Baquniyyah regarding the concept you're looking for:

    مُسَلْسَلٌ قُلْ ما عَلى وَصفٍ أتَىمثلُ: أما والله أنبَأني الفَتى ومن أقسام الحديث أيضاً (المسلسل) وهذا هو القسم الثامن في النظم وهو اسم مفعول من (سَلسله) إذا ربطه في سلسلة، هذا في اللغة.

    وفي الاصطلاح: هو الذي اتفق فيه الرواة، فنقلوه بصيغة معينة، أو حال معينة.
    يعني أن الرواة اتفقوا فيه على وصفٍ معيَّن، إما وصف الأداء، أو وصف حال الراوي أو غير ذلك.
    والمسلسل من مباحث السند والمتن جميعاً؛ لأن التسلسل قد يكون فيهما، أو في أحدهما دون الاخر.

    وفائدة المسلسل هو: التنبيه على أن الراوي قد ضبط الرواية، ولذلك أمثلة كثيرة منها: حديث معاذ بن جبل ـ رضي الله عنه ـ أن النبي صلى الله عليه وسلّم قال له: «إني أحبُّك فلا تدعنَّ أن تقول دبر كل صلاة: اللهم أعني على ذكرك وشكرك وحُسن عبادتك».

    فقد تسلسل هذا الحديث وصار كل راوٍ إذا أراد أن يحدّث به غيره، قال لمن يحدثه هذه الجملة «إني أحبُّك فلا تدعنَّ أن تقول...» الحديث. فهذا مسلسل لأن الرواة اتفقوا فيه على هذه الجملة.

    وكذلك لو قال: حدثني على الغداء، ثم إن هذا الراوي حدث الذي تحته وهو على الغداء فقال: حدثني فلان على الغداء، قال حدثني فلانٌ على الغداء، قال حدثني فلان على الغداء، فنُسمي هذا مسلسلاً، لأن الرواة اتفقوا فيه على حال واحدة فأدّوا وهم على الغداء.

    وكذلك إذا اتفق الرواة على صيغة معينة من الأداء بحيث أنهم كلهم قالوا: أنبأني فلانٌ، قال أنبأني فلان، قال: أنبأني فلان، إلى نهاية السند، فإننا نسمي هذا أيضاً مسلسلاً، لاتفاق الرواة على صيغة معين وهي (أنبأني).

    Sorry Akhi I don't have time to translate the above, but...

    I will share with you some of my notes from the Bayquniyyah course I took:

    Line 10

    ‏(‏مُسَلْسَلٌ‏)‏ قُلْ مَا عَلَى وَصْفٍ أتَى ** مِثْلُ أمَا والله أنْبأنِي الفَتى


    Musalsal, say: (it is) what has come upon a (particular) description ** Like: “Oh! By Allah, the boy told me!”


    The Musannif begins a new aspect of Hadith called Musalsal, and as always we should refer all matters back to the Kitab of Allah-

    { ثُمَّ فِي سِلْسِلَةٍ ذَرْعُهَا سَبْعُونَ ذِرَاعًا فَاسْلُكُوهُ }

    “Then in a chain, its measure seventy cubits, thus they will be bound to it”[Al-Haqqah: 32]

    This is a form of the term Musalsal utilized in the Qur’an describing a punishment of people who will be dwellers of Hellfire.

    A chain has different circles connected to one another and as such linguistically the term Musalsal comes to mean ‘a chain’ of narration when referring to Hadith.

    Some Ulamaa point out Silsilat or chain (سلسلة) involves Tataabu’ or succession (تتابع), meaning one link after another. In Aqidah there is a form of Tataabu’ aw Silsilah, for example, in the Hadith “Innama al-A’malu bi-Niyyah”- “Every deed has behind it an intention”. What if someone was to ask- do you have to have an intention to make an intention? Does having an intention come from something that caused or initiated the intention? If we say it does, then each intention would need something prior to that as well- so it would never end leading to Tataba’. The matter is settled by saying a person does not need niyyah to make niyyah.

    Qul (قل) is the imperative form of the verb or Amr (الأمر).

    Wasf (وصف) is in the form of a descriptive or adjective and is a Sifah referring to the Rawi (the narrator), or it can refer to the Riwayah (narration). If it is for the Rawi, it could be something like- all the narrators are from al-Hijaz, or the US, or a certain geographical location- thus they would fit a description of Musalsal.

    If all narrators names began with Ayn (ع)- Alee, Abd Allah (Abu Bakr), Umar, and Uthman- all Khulafaa Rashideen have Ayn in their name, then they would also fit a description of Musalsal.

    Musalsal is just a way to discuss Hadith in a different way.

    Another way to look at Musalsal is when it is a description for the Riwayah (transmission), for example if all people in the chain said: “Sami’tu” (سمعت) or, “I heard”, then the description of Musalsal would apply to how the narration was transmitted.

    ‘Amaa Wa Allahi Ambani’- For example a Sahabi would come and say this and then ‘Rasuulullaah bi-Katha’ (said such and such); then the person after the Sahabi, a Tabi’i, would say ‘Amaa Wa Allahi Ambani, then the ‘Sahabi bi-Katha’ and so on- this is another an example of Musalsal with the Riwayah.

    “Amaa Wa Llahi Ambani” (quote unquote around this)- is referring to the Riwayah and ‘Fataa’ is referring to the Rawi. Musalsal is not from the essential knowledge of Hadith, rather it is extraneous knowledge.

    The benefits of Musalsal is that it shows that the Dhabt or accuracy of the narrators- they don’t just record a statement, they go beyond it and record the Hal, or situation when the narration was heard.- End of notes
    "Their generosity is impressive, their faces luminous, their voices soft, their manners exquisite. And they have given us the satisfying feeling that we are more important to them than time, or anything else."


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    Default Re: How do we understand this hadeeth?

    Ibn Al Iskander - could you please post all your bayqooniyah notes?

    jazak Allahu khayran!
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    Do the Deed of Heroes: Seek Rizq from Halal
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    المعتز بالله Ibn al-Iskandar's Avatar
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    Default Re: How do we understand this hadeeth?

    Wa Iyyakum.

    I would love to, but let me ask my Shaykh about that, In Sha Allah...
    "Their generosity is impressive, their faces luminous, their voices soft, their manners exquisite. And they have given us the satisfying feeling that we are more important to them than time, or anything else."


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    WAHHAABI NOT JADEEDI Aboo Shayba's Avatar
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    Default Re: How do we understand this hadeeth?

    Please do inshaAllaah
    May Allaah free our shaykh Aboo Muhammad Al-Maqdisee

    The Martyrs of Islaam are not dead, but they are Alive in the Hearts of Green Birds



    إذا كـنـت بالله مستعـصـــما
    فمــــاذا يضيرك كيـد العبيـد

    For if upon Allah you do rely,
    The intrigues of his slaves can bring no pains.

    Syed Qutb (May Allaah accept him)

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    An iconoclast of kufr IA Abdullah11's Avatar
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    Default Re: How do we understand this hadeeth?

    Quote Originally Posted by Ibn al-Iskandar View Post
    Wa Iyyakum.

    I would love to, but let me ask my Shaykh about that, In Sha Allah...
    Well?

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