MAIN REASONS FOR

CONFLICTING RULINGS
1. WORD MEANINGS
a) Shared Literal Meanings
There are a few words which occur in both
the Qur’aan and the Sunnah with more than
one literal meanings;
e.g. the word Qur (plural Quroo’ or Aqraa’),
which means menses as well as the time of
purity between menses.
b) Literal and Figurative Meanings
There are also some words in the Qur’aan and
the Sunnah which have both literal and
figurative meanings.
e.g. to word Lams (touch) is literally used to
indicate touching by the hand or the coming
in contact of two objects, and figuratively to
indicate sexual intercourse.
c) Gramatical Meanings

There were also certain grammatical constructions in

Arabic,
which were ambiguous.

E.g. the word elaa (to) could simply mean “up to but not
including”, as in the case of the Qur’anic verse, “And
complete the fast up to (elaa) the night.”

The fast is continued up to Maghrib (sunset), the

beginning of the night, but does not include the night
itself. There is no dispute about this interpretation.
However, elaa also means “up to and including” as in
the Qur’anic verse, “And We will drive the guilty up to
(elaa) Hell like a weary herd.”
 2. NARRATIONS OF HADEETHS
a) Availability of Hadeeths
 Madh-hab of Abu Haneefah (702-767 CE)
 Maalik (717-855 CE)
 Ash-Shaafi’ee and Ahmad (778-855 CE)

They were founded between the middle of the eighth

century CE and the early part of the ninth, whereas the
most authentic and comprehensive compilations of
Hadeeth (the Sound Six) were not available until the
latter part of the ninth century and the early decades
of the tenth.
b) Weak Narrations of Hadeeths
E.g.
Imaam Abu Haneefah, his companions and Imaam Ahmad ibn
Hambal all held that the state of Wudoo is broken by vomiting
basing their ruling on a Hadeeth attributed to ‘Aa’eshah in
which she reportedly claimed that the Prophet (s.w.) had said,
“Whoever is afflicted by Qay, Ru’aaf or Qals (different forms
of vomiting) should leave (the Salaah), make Wudoo, then
continue where he left off without speaking during it.”
c) Conditions for the Acceptance of Hadeeths
- Other differences among jurists in the area
of the Sunnah arose from various conditions
they placed on its acceptability.
E.g.
Imaam Abu Haneefah stipulated that a
Hadeeth had to be Mash-hoor (well known)
before being regarded as admisible evidence,
whereas Imaam Maalik stipulated that a
Hadeeth must not contradict the customs of
the Madeenites in order to be admissible.
d) Resolutions of Textual conflict in Hadeeths
E.g.
- there is an authentic Hadeeth in which the
Prophet (s.w.) forbade Salaah at certain times
saying; “No Salaah (is allowed) after fajr prayer
until the sun has rised and after ‘Asr prayer until
the sun has set.”
At the same time there are other equally authentic
Hadeeths in which certain Salaahs were
recommended without timerestriction. For
example, “If any of you enters a masjid, he should
pray two Raka’aat (units of prayer) before sitting
down.”
 3. ADMISSIBILITY OF CERTAIN
PRINCIPLES
E.g.
- the majority of jurists recognized the validity
of Ijmaa’ among the generations after the
Sahaabah, but Imaam ash-Shaafi’ee
questioned its occurrence while Imaam
Ahmad rejected it outright.
 4. METHODS OF QIYAAS
- The various approaches which jurists took in
their application of Qiyaas were perhaps the
largest source of differences among them.
Some narrowed down the scope of Qiyaas by
setting a number of preconditions for its use,
while others expanded its scope.
Sahih al-Bukhari
 Sahih al-Bukhari
 A collection of hadith compiled
by Imam Muhammad al-Bukhari
(d. 256 AH/ 870 AD)
(rahimahullah)

 Imam Bukhari lived a couple of

centuries after the Prophet's
(saw) death and worked
extremely hard to collect his
ahadeeth

 His collection is recognized by

the overwhelming majority of the
Muslim world to be the most
authentic collection of reports of
the Sunnah of the Prophet
Muhammad Muhammad al-Bukhari
• He spent sixteen
years compiling it,
and ended up with
2,602 ahadeeth
(9,082 with repetition)

• His criteria for

acceptance into the
collection were amongst
the most stringent of all
the scholars of ahadeeth
 Methods of Classification and
Annotation
• Imām al-Bukhārī (rahimahullah) imposed
conditions which all narrators and
testifiers in the hadith chain must have
met before a hadith was included in his
book

1. All narrators in the chain must be just

(`adl)

2. All narrators in the chain must possess

strong memory and all the Muhadditheen
who possess great knowledge of ahadith
must agree upon the narrators' ability to
learn and memorize, along with their
reporting techniques
3. The chain must be complete
without any missing narrators

4. It must be known that consecutive

narrators in the chain met each
other (this is Imām al-Bukhārī's extra
condition)
 Sahih al-Bukhari
 Divided into nine volumes, each
of which has several books

 Each book contains many

ahadeeth, and the ahadeeth are
numbered consecutively
per volume

 The books really only serve to

group ahadeeth together, but the
volumes impose the numbering
 Volume 1
1. Revelation
2. Belief
3. Knowledge
4. Ablution (Wudu')
5. Bathing (Ghusl)
6. Menstrual Periods
7. Ablution with dust
8. Prayer (Salat)
9. Prayer Hall (Sutra)
10. Times of the Prayer
11. Call to Prayer
12. Characteristics of Prayer
 Volume 2
13. Friday Prayer
14. Fear Prayer
15. The Two Festivals (Eids)
16. Witr Prayer
17. Dua' for Rain (Istisqaa)
18. Eclipses
19. Prostration
20. Shortening Prayers
21. Night Prayer (Tahajjud)
22. Actions while Praying
23. Funerals (Al-Janaa'iz)
24. Tax (Zakat)
25. Tax (Zakat ul Fitr)
26. Pilgrimmage (Hajj)
 Volume 3
• Volume 4
27. Minor Pilgrimmage
28. Pilgrims Prevented 51. Wills
29. Prilgrims Hunting Penalty
30. Virtues of Madinah 52. Jihaad
31. Fasting 53. One-fifth of Booty
32. Ramadan Prayer
33. Stay in Mosque (I'tikaf) 54. Begining of Creation
34. Sales and Trade 55. Prophets
35. Paid in Advance
36. Hiring 56. Merits of Sunnah
37. Debt Transfer
38. Business by Proxy
39. Agriculture
40. Distributing Water
41. Loans, Bankruptcy
42. Lost & Found
43. Oppressions
44. Partnership
45. Mortgaging
46. Freeing Slaves
47. Gifts
48. Witnesses
49. Peacemaking
50. Conditions
• Volume 5 • Volume 6

57. The Companions 60. Prophetic Commentary

58. Merits of Al-Ansaar 61. Virtues of the Qur'an
59. Expeditions
• Volume 7 • Volume 8
62. Marriage 73. Good Manners
63. Divorce 74. Asking Permission
64. Supporting Family 75. Invocations
76. Softening the Heart
65. Food, Meals
77. Divine Will (Qadar)
66. Sacrifice on Birth 78. Oaths and Vows
67. Hunting, Slaughter 79. Unfulfilled Oaths
68. Al-Adha Sacrifice 80. Inheritance Laws
69. Drinks 81. Punishment Laws
70. Patients 82. Disbelievers (war)
71. Medicine
72. Dress
 Volume 9

83. Blood Money

84. Dealing with Apostates
85. Under Duress
86. Tricks
87. Interpretations of Dreams
88. End of the World
89. Judgments
90. Wishes
91. Truthful Word
92. Holding Steadfast
93. Oneness of Allah
 Distinctive Features
 Amin Ahsan Islahi, the notable Islamic scholar, has listed three
outstanding qualities of Sahih al-Bukhari:

1. Quality and soundness of the chain of narrators of the selected

ahādīth

2. Muhammad al-Bukhari accepted the narratives from only those who,

according to his knowledge, not only believed in Islam but practiced its
teachings. Thus, he has not accepted narratives from the Murjites

3. The particular arrangement and ordering of chapters. This expresses

the profound knowledge of the author and his understanding of the
religion. This has made the book a more useful guide in understanding
of the religious disciplines
 References
• The Six Books of Hadith
(http://freekitab.com/six-books-of-hadith/)

• Sahih Bukhari
(https://www.sahih-bukhari.com/)

• The Hadith of Prophet Muhammad

(https://sunnah.com/bukhari)
 Sahih Muslim
Author:
Imam Muslim (Muslim ibn al-
Hajjaj)
 Overview
• Highly acclaimed by Sunni
Muslims and considered the second
most authentic hadith collection
after Sahih al Bukhari
• Collected by Muslim ibn al-Hajjaj,
also known as Imam Muslim.
Imam Muslim (Muslim ibn al-Hajjaj) was born in 202 AH
in Naysabur (817/818CE) and died in 261AH
(874/875CE)also in Naysabur. He traveled widely to
gather his collection of ahadith (plural of hadith),
including to Iraq, Saudi Arabia, Syria and Egypt. Out of
300,000 hadith which he evaluated, approximately 4,000
were extracted for inclusion into his collection based on
stringent acceptance criteria.
 Distinctive Features
Amin Ahsan Islahi, the noted Islamic scholar, has
summarized some unique features of Sahih
Muslim:

1. Muslim ibn al-Hajjaj recorded only such

narratives as were reported by two reliable
successors from two Sahabah (Companions of
Muhammad) which subsequently travelled through
two independent unbroken isnāds consisting of
sound narrators. Muhammad al-Bukhari has not
followed such a strict criterion.
2. Scientific arrangement of themes and
chapters. The author, for example, selects a
proper place for the narrative and, next to it,
puts all its versions. Muhammad al-Bukhari has
not followed this method (he scatters different
versions of a narrative and the related material
in different chapters). Consequently, in the
exercise of understanding ahādīth. Sahīh of
Muslim ibn al-Hajjaj offers the best material to
the students.
3. Muslim ibn al-Hajjaj informs us whose
wordings among the narrators he has used.
Similarly he mentions whether, in a particular
hadīth, the narrators have differed over the
wordings even over a single letter of zero
semantic significance. He also informs the
readers if narrators have differed over a
specific quality, surname, relation or any other
fact about a narrator in the chain.
Sunan Abu Dawud

by: Imam Abu Dawud

 Imam Abu Dawud
• Began the learning of hadith while he was less
than 20 years old
• He was blessed with an exceptional mind.
Imam Abu Dawud had to read a book only
once to commit its entire contents to memory.
• He was well versed in the criticism of hadith
and an expert in distinguishing the sound
hadith from the weak and defective ones.
 Religious Life
• Besides his expertise in hadith he was also a great jurist

• He had keen insight in fiqh and ijtihad

• He was a religious man. He led a pious and ascetic life

• He devoted most of his time for worship, devotion and

remembrance of Allah

• He always kept away from men of rank, the company of

sultans and courtiers
 As a Jurist

• The scholars are unanimous about his great

ability, trustworthiness and accuracy.

• He was not only a good narrator of hadith but

also a good lawyer.
 Legacy
• His most famous text, Sunan Abu Dawud was
compiled when he stayed in Tarsus for twenty years.

• He selected some 4,800 a hadith from 500,000 for

his sunan, and he was contended with only one to
two hadith for each chapter, Imam Abu Dawuf
himself writes the following:

"I do not record more than one or two hadith in every

chapter though there were other authentic hadith
concerning the same chapter, as it would be too much
as I meant one (book) which could be used easily."
 Legacy
• Imam Abu Dawud's collection is recognized by
the overwhelming majority of the Muslim world
to be one of the most authentic collections of the
Sunnah of the Prophet (SAW)

• Imam Abu Dawud's collection is not complete:

there are other scholars (i.e. Imam Bukhari,
Muslim, Malik etc.) who worked as Imam Abu
Dawud did and collected other reports.
 Sunan Abu Dawud
• It contains 4800 traditions which were taken out
from a collection of 500,000 hadith

• One of the Kutub al-Sittah (six major hadith

collections), collected by Abu Dawud

• It consists of 5274 a hadith in 43 books

• He completed its compilation at Baghdad in 241

A.H.
 Sunan Abu Dawud
• Scholars have assigned it to third position among the six
authentic books of hadith. It is only after the
compilation of Sahih Bukhari and Sahih Muslim.

• The traditions compiled in Sunan Abu Dawud were

generally followed by companions, successors and their
followers.

• It is a basic source of knowledge about the legal points of

views held by Imam Malik, Sufyan Al-Thawri and Al-
Awza'i.

• It serves as an arbiter for disagreement among jurists.

 Sunan Abu Dawud
• Imam Abu Dawud himself has stated:

From this book of mine four (4) hadith are sufficient for an intelligent
and insightful person. They are:

 Deeds are to be judged only by intentions.

 Part of a man's good observance of Islam is that he leaves alone

that which does not concern him.

 None of you can be a believer unless you love for your brother that
which you love for yourself.

 The permitted (halal) is clear, and the forbidden (haram) is clear,

between these two are doubtful matters. Whosoever abstains from
these doubtful matters has saved his religion.
 Specific Contents
1) Purification (Kitab Al-Taharah) ‫كتاب الطهارة‬
2) Prayer (Kitab Al-Salat) ‫كتاب الصالة‬

3) The Book Of The Prayer For Rain (Kitab al-Istisqa') ‫كتاب االستسقاء‬

4) Prayer (Kitab Al-Salat): Detailed Rules of Law about the Prayer during Journey
‫كتاب صالة السفر‬

5) Prayer (Kitab Al-Salat): Voluntary Prayers ‫كتاب التطوع‬

6) Prayer (Kitab Al-Salat): Detailed Injunctions about Ramadan ‫كتاب شهر رمضان‬

7) Prayer (Kitab Al-Salat): Prostration while reciting the Qur'an ‫كتاب سجود القرآن‬

8) Prayer (Kitab Al-Salat): Detailed Injunctions about Witr ‫كتاب الوتر‬

9) Zakat (Kitab Al-Zakat) ‫كتاب الزكاة‬

10) The Book of Lost and Found Items ‫كتاب اللقطة‬

 Specific Contents
11) The Rites of Hajj (Kitab Al-Manasik Wa'l-Hajj) ‫كتاب المناسك‬

12) Marriage (Kitab Al-Nikah) ‫كتاب النكاح‬

13) Divorce (Kitab Al-Talaq) ‫كتاب الطالق‬

14) Fasting (Kitab Al-Siyam) ‫كتاب الصوم‬

15) Jihad (Kitab Al-Jihad) ‫كتاب الجهاد‬

16) Sacrifice (Kitab Al-Dahaya) ‫كتاب الضحايا‬

17) Game (Kitab Al-Said) ‫كتاب الصيد‬

18) Wills (Kitab Al-Wasaya) ‫كتاب الوصايا‬

19) Shares of Inheritance (Kitab Al-Fara'id) ‫كتاب الفرائض‬

20) Tribute, Spoils, and Rulership (Kitab Al-Kharaj, Wal-Fai' Wal-Imarah) ‫كتاب‬
‫الخراج واإلمارة والفىء‬
 Specific Contents
21) Funerals (Kitab Al-Jana'iz) ‫كتاب الجنائز‬
22) Oaths and Vows (Kitab Al-Aiman Wa Al-Nudhur) ‫كتاب األيمان والنذور‬
23) Commercial Transactions (Kitab Al-Buyu) ‫كتاب البيوع‬
24) Wages (Kitab Al-Ijarah) ‫كتاب اإلجارة‬
25) The Office of the Judge (Kitab Al-Aqdiyah) ‫كتاب األقضية‬
26) Knowledge (Kitab Al-Ilm) ‫كتاب العلم‬
27) Drinks (Kitab Al-Ashribah) ‫كتاب األشربة‬
28) Foods (Kitab Al-At'imah) ‫كتاب األطعمة‬
29) Medicine (Kitab Al-Tibb) ‫كتاب الطب‬
30) Divination and Omens (Kitab Al-Kahanah Wa Al-Tatayyur) ‫كتاب الكهانة و‬
‫التطير‬
 Specific Contents
31) The Book of Manumission of Slaves ‫كتاب العتق‬
32) Dialects and Readings of the Qur'an (Kitab Al-Huruf Wa Al-Qira'at) ‫كتاب‬
‫الحروف والقراءات‬
33) Hot Baths (Kitab Al-Hammam) ‫كتاب الح َّمام‬
34) Clothing (Kitab Al-Libas) ‫كتاب اللباس‬
35) Combing the Hair (Kitab Al-Tarajjul) ‫كتاب الترجل‬
36) Signet-Rings (Kitab Al-Khatam) ‫كتاب الخاتم‬
37) Trials and Fierce Battles (Kitab Al-Fitan Wa Al-Malahim) ‫كتاب الفتن والمالحم‬
38) The Promised Deliverer (Kitab Al-Mahdi) ‫كتاب المهدى‬
39) Battles (Kitab Al-Malahim) ‫كتاب المالحم‬
40) Prescribed Punishments (Kitab Al-Hudud) ‫كتاب الحدود‬
 Specific Contents

41) Types of Blood-Wit (Kitab Al-Diyat) ‫كتاب الديات‬

42) Model Behavior of the Prophet (Kitab Al-Sunnah) ‫كتاب السنة‬

43) General Behavior (Kitab Al-Adab) ‫كتاب األدب‬

Sunan at Tirmidhi
(Also known as Jami` at-Tirmidhi)
• Authored by Imam Muhammad bin Isa at Tirmidhi,
a hadith scholar from the third century Hijri.

• He began compiling it after the year 250 A.H. (A.D.

864/5) and completed it on the 10 Dhu-al-Hijjah
270 A.H. (A.D. 884, June 9). It contains 3,956
Ahadith, and has been divided into fifty chapters.
Method:

1. He never narrated hadith from those who fabricated hadith.

2. Tahir Muqaddisi mentions that al-Jami` ut-Tirmidhi contains four

types of hadith:
[a] Those ahadith that conform with the conditions of al-Bukhari
and Muslim.
[b] Those ahadith that conform with the conditions of Abu Dawud
and Nasa'i.
[c] Those ahadith that have certain discrepancies either in the
sanad or matan.
[d] Those weak hadith that some fuqaha have relied on.

3. Imam Tirmidhi accepts a hadith which is narrated with the

word `an provided both the narrators are contemporaries.

4. After mentioning a weak hadith, he explains the state of its

weakness.
Special Characteristics:

• It is a Sunan and a Jami`.

• Only 83 hadith are repeated.

• Imam Tirmidhi omits the major portion of the hadith and only mentions
that part which is relevant to the heading. (title)

• After mentioning a hadith he classifies its narration (whether it is

authentic or weak, etc.)

• He specifies the narrators names, e.g. if the narrators kunya (honorific

name) was mentioned, he would then mention his proper name and vice
versa.

• One hadith in Tirmidhi is a thulaathiyaat i.e. the transmitters of the

hadith between Imam Tirmidhi and the Prophet (s) are only three.
• Every hadith in Tirmidhi al-Jami` is ma'mul bihi (practiced
upon by the jurists.)

• He explains the different madhahib together with their

proofs.

• He gives an explanation to all difficult ahadith.

• His book has been set out in an excellent sequence, making is

easy to look for a hadith.

• There is no fabricated hadith in the entire book.

Contents:

1 The Book on Purification

2 The Book on Salat (Prayer)
3 The Book on Al-Witr
4 The Book on the Day of Friday
5 The Book on the Two Eids
6 The Book on Traveling
7 The Book on Zakat
8 The Book on Fasting
9 The Book on Hajj
10 The Book on Jana''iz (Funerals)
11 The Book on Marriage
12 The Book on Suckling
13 The Book on Divorce and Li'an
14 The Book on Business
15 The Chapters On Judgements From The Messenger of Allah
16 The Book on Blood Money
17 The Book on Legal Punishments (Al-Hudud)
18 The Book on Hunting
19 The Book on Sacrifices
20 The Book on Vows and Oaths
21 The Book on Military Expeditions
22 The Book on Virtues of Jihad
23 The Book on Jihad
24 The Book on Clothing
25 The Book on Food
26 The Book on Drinks
27 Chapters on Righteousness And Maintaining Good
Relations With Relatives
28 Chapters on Medicine
29 Chapters On Inheritance
30 Chapters On Wasaya (Wills and Testament)
31 Chapters On Wala' And Gifts
32 Chapters On Al-Qadar
33 Chapters On Al-Fitan
34 Chapters On Dreams
35 Chapters On Witnesses
36 Chapters On Zuhd
37 Chapters on the description of the Day of Judgement, Ar-Riqaq,
and Al-Wara'
38 Chapters on the description of Paradise
39 The Book on the Description of Hellfire
40 The Book on Faith
41 Chapters on Knowledge
42 Chapters on Seeking Permission
43 Chapters on Manners
44 Chapters on Parables
45 Chapters on The Virtues of the Qur'an
46 Chapters on Recitation
47 Chapters on Tafsir
48 Chapters on Supplication
49 Chapters on Virtues
 Imam An-Nasa’i
• Abu `Abdur-Rahman Ahmad ibn Shu`ayb ibn `Ali
ibn Sinan ibn Bahr Al-Khurasani An-Nasa’I

• He was born in Nasa, a town in Khurasan, in 214

after Hijrah

• He started learning knowledge at a very early age

and began his scientific journeys when he was 15
years old when he travelled to the great scholar
of Hadith Qutaybah ibn Sa`id in Baghlan
Sunan An-Nasa’i
 Imam An-Nasa’i
• He was fond of seeking knowledge especially
the narration of hadiths, for which he has
devoted his whole life

• Thus, he became a leading scholar and

superior Hadith authority of his time
 Imam An-Nasa’i
• He has compiled many books of Hadith, the most
renowned of which is his book As-Sunan Al-Sughra known
as Sunan An-Nasa’i or Al-Mujtaba which is a briefing of his
book of Hadith As-Sunan Al-Kubra

• Other books:
– Fada’il Al-Qur’an
– At-Tabaqat
– Fada’il As-Sahabah
– `Amal Al-Yawm wa Al-Laylah
– Rasa’il fi `Ulum Al-Hadith
– Ad-Du`afa’ wal-Matrukin
 Sunan An Nasa’i
• Collection of hadith compiled by Imam An-
Nasa’I

• Considered to be one of the six canonical

collections of Hadith (Kutub as-Sittah) of
the Sunnah of the Prophet (May Allah honour
Him and grant Him Peace)
 Sunan An Nasa’i
• It contains roughly 5700 hadith (with
repetitions) in 52 books

• Six (6) volumes

 Sunan An Nasa’i
• Volume 1
– The Book Of Purification
– The Book Of Water From Al-Mujtaba
– The Book Of Menstruation and Istihadah
– The Book Of Ghusl and Tayammum
– The Book Of Salah
– The Book Of The Times (Of Prayer)
– The Book Of The Adhan (The Call To Prayer)
– The Book Of The Masjids
– The Book Of The Qiblah
– The Book Of Leading The Prayer (Al-Imamah)
 Sunan An Nasa’i
• Volume 2
– The Book Of The Commencement Of The Prayer
– The Book Of The At-Tatbiq (Clasping One’s Hands Together)
– The Book Of Forgetfulness (In Prayer)
– The Book Of Jumu’ah (Friday Prayer)
– The Book Of Shortening The Prayer When Traveling
– The Book Of Eclipses
– The Book Of Praying For Rain (Al-Istisqa)
– The Book Of The Fear Prayer
– The Book Of The Prayer For The Two ‘Eids
– The Book Of Qiyam Al-Lail (The Night Prayer) And
Voluntary Prayers During The Day
 Sunan An Nasa’i
• Volume 3
– The Book Of Funerals
– The Book Of Fasting
– The Book Of Zakah
– The Book Of The Rites Of Hajj
 Sunan An Nasa’i
• Volume 4
– The Book Of Jihad
– The Book Of Marriage
– The Book Of The Kind Treatment Of Women
– The Book Of Divorce
– The Book Of Horses, Races, and Shooting
– The Book Of Endowments (Al-Ihbas)
– The Book Of Wills
– The Book Of Presents (An-Nihal)
– The Book Of Gifts (Al-Hibah)
– The Book Of Ar-Ruqba
– The Book Of ‘Umra (Lifelong Gift)
– The Book Of Oaths and Vows
– The Book Of Agriculture
 Sunan An Nasa’i
• Volume 5
– The Book Of Fighting [The Prohibition Of Bloodshed]
– The Book Of The Distribution Of Al-Fay’
– The Book Of Al-Bay’ah (Oath Of Allegiance)
– The Book Of Al-’Aqiqah
– The Book Of Al-Fara’ And Al-’Atirah
– The Book Of Hunting And Slaughtering
– The Book Of Ad-Dahaya (Sacrifices)
– The Book Of Financial Transactions
– The Book Of Oaths (Qasamah) Retaliation And Blood
Money
– The Book Of Cutting Off The Hand Of The Thief
 Sunan An Nasa’i
• Volume 6
– The Book Of Faith And Its Signs
– The Book Of Adornment, From As-Sunan
– The Book Of Adornment From Al-Mujtaba
– The Book Of The Etiquette Of Judges
– The Book Of Seeking Refuge With Allah
– The Book Of Drinks
SUNAN IBN MAJAH
IMAM MUHAMMAD BIN
YAZID AL QAZWINI
• The book was written during the golden age of hadith
recording and gained popularity among the scholars.
• Famously known as Ibn Mājah, was born in 209 AH to
a non-Arab tribe by the name of Rab`i in Qazvin (Iran).
• Various explanations have been given for his
nickname, Ibn Mājah, the more prominent being that
Mājah was his mother. Some scholars believe that
Mājah was the nickname of his father.
IMAM MUHAMMAD BIN
YAZID AL QAZWINI
• Ibn Mājah spent his early years studying Ḥadīth in
his hometown of Qazvin, which had by then
become a major center of hadith sciences.
• In 230 AH, at the age of 21 or 22, he travelled to
various countries to seek more knowledge.
• He never gave up on his quest for knowledge and
continued his travels to Damascus, Homs, Egypt,
Isfahan, Ashkelon, and Nishapur and became a
pupil of the major scholars of ḥadīth of those times.
IMAM MUHAMMAD BIN
YAZID AL QAZWINI
• Imām Ibn Mājah was a great Ḥadīth scholar, interpreter
of the Qur’ān, and historian, whose rank has been
acknowledged by various scholars of different ages.
• Imām adh-Dhahabī says, “Imām Ibn Mājah remembered
aḥādīth by heart. He was a critic in the field of Ḥadīth
Sciences, truthful, upright and a man of wide learning.”
• In Tadhkiratul-Ḥuffāẓ he writes, “He was a great
memorizer of aḥādīth and a Ḥadīth scholar and Qur’ān
exeget of Qazvin.” Abū Ya`la al-Khalīlī said,
• “He was very trustworthy and an authority; and had a
deep knowledge of the hadīth sciences.” `Allāmah Sindī
said,
• “Among the Imāms of hadīth he had a high rank and was
pious and a trustworthy scholar by consensus.”
IMAM MUHAMMAD BIN
YAZID AL QAZWINI
• As-Sunan is a prominent collection of ḥadīth
ranked sixth among the six sound books of
hadīth.
• At-Tafsīr is a commentary on the Qur’ān in
which Imām Ibn Mājah collected aḥādīth and
comments of the companions and Tabi`īn
supported with chains of narrations.
• At-Tārīkh is a great book of history and a
manifestation of his knowledge and
scholarship. The last two books, praised by
scholars such as Ibn Kathīr, no longer exist.
IMAM MUHAMMAD BIN
YAZID AL QAZWINI

• Imām Abū `Abdullāh Muḥammad

Ibn Mājah Al-Qazvīnī died on
Monday, 22 Ramadan, in the year
273 AH at the age of 64.
 SUNAN IBN
MAJAH
• The Sunan of Ibn Mājah is a collection
of aḥādīth mostly arranged according
to Fiqh chapters, but also includes
other topics such as ‘Aqīdah,
interpretation of dreams, tribulations,
and asceticism.

• Sunan Ibn Mājah is considered one of

the greatest works of Ḥadīth.
 SUNAN IBN
MAJAH
• Sunan Ibn Mājah contains 37
books, 1560 chapters and 4341
aḥādīth.

• It includes 1339 additional aḥādīth,

known as Zawā’id of Sunan Ibn
Mājah which are not found in the
other five major books of Ḥadīth.
 SUNAN IBN
MAJAH
• Ibn Mājah did not write an introduction
to his book, so the conditions for the
aḥādīth in his collection are not explicit.
• Sunan Ibn Mājah contains a larger
number of aḥādīth than any of the
other five books without repetition.
• It also includes a greater number of
weak aḥādīth than the other five.
• Ibn Mājah was enthusiastic about
finding evidences for Fiqh issues.
 SUNAN IBN
MAJAH
• It is written in an excellent style; the chapter titles are
in harmony with the ḥadīth listed and follow the same
order as books of Islamic Jurisprudence.
• The chapters are well-ordered and well-arranged,
with no repetition of aḥādīth (a quality lacking in
other Ḥadīth books).
• It is brief but comprehensive with respect to legal
rulings.
• On several occasions, Ibn Mājah identified aḥādīth
that are Gharīb (unfamiliar). Imām at-Tirmidhī had
done this earlier, but Ibn Mājah’s classification in
some special chapters are unique.
 SUNAN IBN
MAJAH
• Ibn Mājah gives the name of the town the narrator of a
ḥadīth belonged to.
• He added 482 new Ṣaḥīḥ aḥādīth that are not in the
other five books of Ḥadīth.
• Sunan Ibn Mājah includes 3002 aḥādīth that are
common with the other five books, but Ibn Mājah
narrated them with different channels of narration. The
multiplicity of channels strengthen these aḥādīth. This
distinguishing quality is unique to Ibn Mājah and is not
found in any other book of Ḥadīth.
• It contains 1339 aḥādīth that are not found in any of the
other five books. These additions, also known as
Zawā’id have elevated Sunan Ibn Mājah to the position
of the “sixth of the Six”.
Specific Examples of Conflicting
Rulings
Differences in the Conditions
pertaining to the Hukm
• Qiyas Elements
– Asl: Source
– Far: New Case
– `Illah: Effective Cause
– Hukm: Ruling
• Conditions Pertaining to the Hukm
– It must be a practical shar`I ruling
– It must be operative
– It must be rational
– Must not be confined to an exceptional situation
or to a particular state of affairs
– Law of the text must not represent a departure
from the general rules of qiyas
 Law of the text must not represent a
departure from the general rules of
qiyas

• Hanafi: Follows this condition

• Shafi’ : When the `illah of a ruling can be
identified, analogy may be made based on it
even if the ruling was exceptional
Sale of Fresh Dates in exchange for dry
Dates (`araya)
• Such exchange is permitted by a Hadith even
though it may seem usurious
• Shafi’s identified the `illah of this trade as “the
need of the owner of unripe dates for the
dried variety
• Thus they validated the exchange of grapes for
raisins using this analogy
• Hanafis disagree as the riding of `araya is
exceptional
Difference between Void (Batil) and
Invalid (Fasid)

Interpretation of the five Islamic schools of

thought
 Batil (void)

• Batil (Arabic: ‫) باطل‬is an Arabic word meaning

falsehood, and can be used to describe a nullified
or invalid act or contract according to the sharia.

• In islamic law, the opposite of batil is sahih. Batil

can be distinguished from fasid ("defective") in
that a fasid act might go through completion,
whereas a batil act would not.
 Fasid (irregular)

• Fasid (Arabic: ‫) فاسد‬is an Islamic religious concept

meaning corruption.

• In this context, it refers to corruption created by

humans, as an embodiment of the 'Left Hand of
Allah' (wrath) in relevance to tanzih
(transcendence).
• In simple terms, fasid is defective of its form.
 The ulema

• The ulema are in agreement to the effect that acts of

devotion (`ibadat) can either be valid or void, in the sense
that there is no intermediate category in between. Legal acts
are valid when they fulfill all the requirements pertaining to
the essential requirements (arkan), causes, conditions and
hindrances, and are void when any of these is lacking or
deficient. An act of devotion which is void is non-existent ab
initio and of no consequence whatsoever.
• The majority of ulema have maintained a similar view with
regard to transactions, namely, that a transaction is valid
when it is complete in all respects.
Different interpretations of Islamic
schools: as to law of contracts
Different interpretations of Islamic
schools: as to law on mariiage
In Muslim law, marriages are of three kinds:

(i) Sahih i.e., true, which is a completed valid

contract;
(ii) Batil i.e., bad in its foundation, and one which is
a completely void agreement; and
(iii) Fasid, i.e., irregular, or one which is good in its
foundation, but unlawful in its attributes. In the batil
and fasid kinds of marriages, there are no mutual
rights of inheritance between husband and wife.
• In Muhammadan law, marriages that are not
valid may be either irregular (also sometimes
referred to as invalid) or void. This distinction is
peculiar to Sunni law alone.

• Under Shia law, marriage is either valid or void.

Marriages that are irregular under Sunni law are
void according to Shia law.
 As to definitions:
• A batil marriage is altogether illegal, and does not
create any civil rights and obligations between the
parties. In such cases, there is neither dower, nor iddat,
nor legitimacy of the children. Thus, a marriage which is
prohibited on the ground of consanguinity, affinity, or
fosterage, is void, the prohibition against such a
marriage being unconditional and absolute. Similarly, a
marriage with a woman who is the lawful wife of
another is void.

• An irregular (fasid) marriage, on the other hand, is

good in its foundation, but unlawful in its attributes
because of the lack of some formality or the existence
of some impediment. The lack of formality may
subsequently be made up, or the impediment may
subsequently be removed. In other words, such a
marriage is not unlawful in itself.
 As to their legal effect:
• The effect of a batil marriage is that it creates no civil
rights or obligations between the parties, but after
consummation, the wife becomes entitled to customary
dower only.

• A fasid marriage has no legal effect before consummation.

Even after consummation, the husband and wife have no
mutual rights of inheritance between themselves, but the
issues of such a marriage are legitimate. If consummation
has taken place, the wife is (i) entitled to dower, proper or
specified, whichever is less; and (ii) bound to observe
iddat.
 As to issues of the marriage:
• The issues of a void (batil) marriage are illegitimate; those of a
fasid marriage are legitimate.
• A valid Muslim marriage confers upon the wife the rights of (i)
Dower; (ii) Maintenance; (iii) Suitable matrimonial residence;
(iv) Equal affection and impartially, if she has a co-wife; and (v)
Right to the society, and up-bringing of her infant children, even
in case of a divorce.
• A Muslim marriage imposes upon the wife the obligations (i) to
be faithful and obedient to her husband; (ii) to admit him to
sexual intercourse, due regard being had to health and decency;
(iii) to suckle her own children, if the husband cannot afford a
wet nurse, and (iv) to observe iddat.
• A Muslim marriage creates between the parties prohibited
degrees of relationship and reciprocal rights of inheritance. It
also confers upon both the parties the right to marital
confidence. But the husband acquires no rights over his wife’s
property.
 UDHIYAH
(The animals slaughtered on the day of
Sacrifice)

Ivan Joseph P. Nabatar

 What is UDHIYAH?
• The word udhiyah means an animal of the
‘an’aam class (i.e., camel, cow, sheep or goat)
that is slaughtered during the days of Eid al-
Adha because of the Eid and as an act of
worship, intending to draw closer to Allaah
thereby.
• This is one of the rituals of Islam
prescribed in the Book of Allaah and the
Sunnah of His Messenger (peace and
blessings of Allaah be upon him), and
according to the consensus of the
Muslims.
 How performed..

• According to the HANAFIS, the HANBALIS and the

SHAFIS the udhiyah is required of both those who
are performing the HAJJ and those who are not.

• The MALIKIS on the other hand contends that it is

not required of those performing the HAJJ.
 Ruling on UDHIYAH

• The ruling on the offering of an UDHIYAH is that it is

an emphatically enjoined indi-vidual emulation of
the Sunnah, adherence to which merits a reward but
omission of which does not merit punishment. This
much is agreed upon among the four schools;
 Ruling on UDHIYAH
 the Hanafis hold that if someone omits this
practice, he will not be punished through the
torment of the fire, but will be deprived of
the Prophet's intercession on his behalf on
the Day of Resurrection. This type of a
practice is referred to by the Hanafis as a
'duty', as we have seen.
 Conditions associated with the UDHIYAH

• The conditions associated with the offering of

an udhiyah are divided into two categories: (a)
conditions for its being an emulation of the
Sunnah, and (b) condi- tions for its validity.
Conditions associated with the UDHIYAH

 According to the Hanafis, one is capable

of offering an udhiyah if he owns two
hundred dirhams, or if he owns
merchandise which equals one hundred
dirhams over and above his dwelling, his
clothing, and whatever other material
articles he has need of.
 Conditions associated with the UDHIYAH

 According to the Hanbalis, someone is able to

offer an udhiyah if he is capable of obtaining
the money with which to purchase one, even
if he has to purchase it on credit, provided
that he is able to pay back the debt.
 Conditions associated with the UDHIYAH

 The Malikis hold that someone is able to offer

an udhiyah if he will not need the money
required to purchase the animal within the
current year for any sort of necessity. If he will
need the money during the current year, it is
not an emulation of the Sunnah for him to
offer an udhiyah, whereas if he is able to
borrow the money, he should (although some
hold that one should not).
 Conditions associated with the UDHIYAH

 As for the Shafiis, they hold that someone is able

to offer an udhiyah if, on the Day of Sacrifice and
the "days of meat drying", he owns the money
required to purchase the animal over and above
his basic needs and the needs of those for whom
he provides financial support. 'Needs' in this
context include items which are customarily
purchased [on the Day of Sacrifice] such as
holiday cakes, fish, pastries, transport costs, and
the like.
 Conditions associated with the UDHIYAH

• The Hanafis hold that being of legal age is not

necessary for the offering of an udhiyah to be
required; hence, it is required of a young child,
and his guardian is to sacrifice with the child's
money if he has money.
 Conditions associated with the UDHIYAH(age)

 As for the Shafiis, they hold that the offering

of an udhiyah is not an emulation of the
Sunnah for a child; hence, being of legal age is
a condition for its being an emulation of the
Sunnah. Moreover, they apply the same ruling
to one's being in full possession of one's
mental faculties.
 Conditions associated with the UDHIYAH(age)

• The Hanafis hold that being of legal age is not

necessary for the offering of an udhiyah to be
required; hence, it is required of a young child,
and his guardian is to sacrifice with the child's
money if he has money.
 Conditions associated with the UDHIYAH(age)

• The Hanafis hold that being of legal age is not

necessary for the offering of an udhiyah to be
required; hence, it is required of a young child,
and his guardian is to sacrifice with the child's
money if he has money.
Conditions associated with the UDHIYAH(animal being
offered)
 The Hanafis hold that a sheep or a goat is preferable to one-
seventh of a cow or a camel if the two are equal in terms of their
meat and their monetary value. Similarly, they hold that a ram is
preferable to a ewe if they are equal in terms of their price and
value. They hold that a female goat is preferable to a male goat if
they are equal in value, while a female camel is preferable to a
male and a cow is preferable to a bull if they are equal in value.
.

 According to the Shafiis, the most preferable udhiyah is seven

sheep or goats on behalf of one person, followed in order of
preference by a camel or a cow; as for perfection, it has no upper
limit.
 Conditions associated with the UDHIYAH(animal being
offered)

• According to the Hanbalis, the best udhiyah is a camel, followed by

a cow if it is offered whole rather than shared in by more than one
person. These are followed in order of preference by a sheep or a
goat, then by a she-camel or a male camel which is shared in by
seven people, then a cow which is shared in [by seven people]. In
all of these cases, the animal most preferred is the fattest, then the
most expen- sive; however, no preference is assigned to males over
females or the reverse.
Conditions associated with the UDHIYAH(animal being
offered)

• The Malikis hold that the most preferable udhiyah is a sheep,

followed by a goat, followed by a cow; the apparent sense of
the Malikis' ruling is that they give preference to cattle over
camels. It is recommended that one sacrifice a non-cas- trated
male unless the castrated male available is fatter; hence, a
castrated male is preferable to a non-castrated one if the
former is fatter than the latter.
 The Time for the offering of the UDHIYAH

• According to the Hanafis, the time for offering one's udhiyah

begins at the break of dawn on the Day of Sacrifice and it
continues until immediately before sundown on the third day
after this.
Conditions associated with the UDHIYAH(animal being
offered)

• According to the Malikis, the time for slaughtering one's

udhiyah for people other than the imam begins on the Day of
Sacrifice after the imam has slaughtered his. The time for
doing so for the imam himself begins after he has completed
his sermon following the holiday prayer, or after sufficient
time for the imam to have slaughtered his udhiyah has passed
if he does not, in fact, slaughter an udhiyah.
 The Time for the offering of the UDHIYAH

• The Hanbalis hold that the time for slaughtering one's udhiyah
begins on the Day of Sacrifice after the holiday prayer. It is
permissible to slaughter after the holiday prayer and before the
sermon, although it is preferable to do so after both the prayer and
the sermon. However, it is not necessary for one to wait until the
holiday prayer has been completed in all the places where it is
being performed if it is being performed in several different places;
 The Time for the offering of the UDHIYAH

• As for the Shafiis, they hold that the time for slaughtering one' s
udhiyah begins when sufficient time has passed since sunrise on
the Day of Sacrifice for one to have performed two rak'ahs and
delivered two sermons, even if the sun has not risen a spear's
length in the sky; however, it is preferable to delay one's slaughter-
ing until the sun has risen this much. The time for slaughtering lasts
until the end of the three "days of meat drying."
Distinction between wajib and
fard
 wajib
• They are religious tasks and duties that are
not demanded as clearly as fards but are
certain with strong evidence; for instance,
sacrificing an animal, performing witr and eid
prayers.
 Fard
• Fards are religious tasks and duties that are
ordered to be fulfilled by definite and clear
commands like making wudu, performing
prayers, performing fasting and paying alms...
 2 kinds of Fard deeds
• Fard al-Ayn: They are fards that are obligatory
for each Muslim to fulfill. When one Muslim
fulfills them, the other Muslims do not
become exempt from them; for instance,
performing prayers and fasting... Both
performing prayers and fasting are religious
obligations that every Muslim, without any
exception, has to fulfill.
 Fard al-Kifaya:
• They are fards that are not obligatory for each
Muslim; when some Muslims fulfill them, the
other Muslims become exempt from them. If
nobody fulfills them, the whole community
becomes responsible and sinful for them. If some
Muslims perform the janazah prayer when a
Muslim dies, the other Muslims become exempt
from it. However, if nobody performs it, all
Muslims become responsible for it. The reward
of fard al-kifaya belongs to the Muslims who
fulfill it. If it is not fulfilled by anybody, the sin
belongs to all Muslims.
 Fard and Wajib according to the Hanafis

• Fard - an obligation established via evidence that

is definite in its transmission AND meaning
• Fardh is compulsory. A person who denies or
rejects a Fardh will become a Kaafir.
• Wajib - an obligation established via evidence
that is indefinite in its transmission AND/OR
meaning. Wajib is also something necessary,
although of a slightly lesser degree than Fardh.
The person who denies this will not become a
Kaafir, but will be a Faasiq (flagrant sinner).
• In al-Ihkaam fi Usool al-Ahkaam by al-Aamidi
(1/99)
• The companions of Abu Haneefah used the
word fard to refer to that which is proven to
be obligatory on the basis of definitive
evidence, and the word waajib to refer to
that which is proven to be obligatory on the
basis of ambiguous evidence
• The more correct view is that which was
mentioned by our companions, which is that
the difference in the way of establishing the
ruling, so that the ruling itself becomes
definitive or otherwise, does not mean that
there is a difference in the implication.
• The difference between the majority and Abu
Haneefah with regard to this issue is one of
wording, which does not lead to any serious
difference, because all are agreed that both
fard and waajib are binding upon the one
who is accountable, and that if he fails to do
them then he is exposing himself to the
punishment of Allah, may He be exalted.
 Companions of abu haneefa

• Waajib is that which is proven to be

obligatory on the basis of evidence that is
subject to interpretation, such as Witr prayer
and the udhiyah sacrifice, according to their
view.
• Fard is that which is proven to be obligatory
on the basis of definitive evidence, such as
the five daily prayers, obligatory zakaah, and
the like.
• But this is incorrect, because these words
may be understood on the basis of the shar‘i
meaning, the linguistic meaning, or actual
usage, and there is no differentiation in these
three respects between that which is proven
on the basis of definitive evidence and that
which is proven on the basis of evidence that
is subject to interpretation.
 “Mal”
The Concept of Property in the
Perspective of Different
Sha’riah School of Thoughts

By : WLB
 Mal – defined:
• THE HANAFI DEFINITION
The Hanafi jurists have laid down several definitions of mal by using different words implying
approximately the same meaning and understanding. The variance is not due to the differences of their
understanding of the nature of mal; rather it is due to their various ways of expression and its subtle
scopes in their treatment of the same meaning. Some of the prevalent definitions accorded by the
Hanafi jurists in their books are quoted here as follows:

(1) Mal is what human instinct inclines to, and which

is capable of being stored/ hoarded for the time of
necessity;
(2) Existent to which human nature inclines and which
the rule of expenditure and its prohibition/restriction
applies;
(3) Which has the status of being stored for the
purpose of beneficial use during the time of necessity;
(4) Which has been created for the goodness of
human beings and in regard of which scarcity and
 Hanafi-definition
• According to the Hanafi jurists two elements are required in order to
confer on a thing the status of mal:

(1) The thing should be material that is susceptible of being possessed

and protected. Therefore, if a thing does not comply with this
requirement, it is excluded from the definition of mal. As a result,
the abstract human attributes, such as knowledge) health) dignity,
intelligence; all usufructs, debts, mere rights such as the right to
development) the right of pre-emperion, the right to water, etc., are
not considered as mal.
(2) Similarly, those things upon which human control is impossible are
also excluded from the definition of mal, e.g. free air, heat of the
sun and moonlight etc.l3 It is clear that the Hanafi jurists do not
stipulate that the thing, in order to be considered as mal) should
acalally be owned) rather it is sufficient in their view, in contrast to
the literal meaning as discussed earlier, if the thing is capable of
 Shafi School of Thought Definition on
Mal
Imam Al-Shafi'i has made two significant points. Firstly,
whatever is evaluated as
• effectively giving rise to benefit is regarded as
financially valuable property, and in contrast,
whatever is,
• incapable of showing the effect of giving rise to
benefit is excluded from the status of financially
valuable property. Secondly, finarscially
• valuable property is one which apparently shows the
price during a high rate, and one which fails to show
it is excluded from that status
 Definition of the Hanbali school
• According to Al-Kharqi, “mal” is something in which
there exists a lawfully permissible benefit without
resulting from pressing need or necessity.
• Al-Buhuti, explaining ie above definition, maintains
that the things in which there is no benefit in essence,
such as insects, or where there right exist benefit but it
is legally prohibited, such as wine, or there is a lawfully
permissible benefit but only in some situaton of
pressing need, such as keeping a dog, or in the
situation of necessity, such as ie consumpiion of a
carcass when in dire need of survival, are excluded
from the status of “mal”.
Definition of the Maliki School
• According to the Maliki jurist, Al-Shatibi) mal
is the thing on which ownership is conferred
and the owner when he assumes it excludes
offers from interference. This definition
affirms that mal is the subject matter of
ownership. It also explains chat the basis of
property rights is the relationship standing
between the thing and the person
 ATTRIBUTES OF MAL
• In the light of the juristic definitions of mal we may now
determine certain characteristics which qualify things as
mal:
• (1) In order for a thing to qualify as mal it has to be, in
the words of the Mejelle
• (Art. 126)) naturally desired by man Or it must have
commercial value;
• (2) It must be capable of being owned and possessed;
• (3) It must be capable of being stored;
• (4) It must be beneficial in the eyes of the Shari'ah;
• (5) The ownership of the thing must be assignable and
transferabl
 Usufructs (manafi’) and Rights (huqug) as
Property (mal)

The Hanafi school recognises property only in material things

which have tangible substance or corpus. Usufructs (manaf i pl.
of manfa'ah) and rights (huquq pl. of haqq) are not therefore
according to Hanafi jurists) property but rather as a sort of
dominium.

The non-Hanafi jurists on the other hand hold that usufructs

and rights are also property because by this thing they mean a
beneficial use and the benefit of it and not the thing itself. This
view is in line with the customary usage of people and
therefore accorded wide legal recognition especially in the
Western World.(ex. Golfing rights in Golf Club Shares, jobs,
etc.)
ISSUES WITH CONFLICTING
RULINGS
 Prayer (Salat) According to
Five Islamic School of Law

Prayer (Salat) is either obligatory (wajib) or

superogatory (mandub). The most important of prayers
are the obligatory prayers performed daily five times,
and there is consensus among Muslims that a person
who denies or doubts their wujub is not a Muslim,
even if he recites the shahadah, for these prayers are
among the pillars of Islam. They are the established
necessity of the faith (al-Din) that doesn’t need any
ijtihad or study taqlid.
 THE DAILY SUPEROGATORY
PRAYER
(RAWATIB)

• The Islamic School of Law differ

regarding the number of their
rak’ahs.
 The Shafi’i school of Thoght
• Consider them to be Eleven rak’ahs:
• Two before morning (subh) prayer
• Two before the noon (zuhr) prayer
• Two after the noon (zuhr) prayer
• Two after the sunset (maghrib) prayer
• Two after the night (‘isha’) prayer
• Single rak’ah called ‘al-watirah’
 The Hanbali School of Thought
• Consider them to be Ten rak’ahs:
• Two rak’ahs before the noon prayer
• Two rak’ahs after the noon prayer
• Two after the sunset
• Two in the night prayer
• Two rak’ahs before the morning prayer
 The Maliki School of Thought
• According to the Malikis there is no fixed
number for the supererogatory (nawafil)
prayers performed with the obligatory prayer
(salat)

• Though it is best to offer Four rak’ahs before

the noon (zuhr) and;
• Six after the sunset (maghrib) prayer
 The Hanafis School of Thought
• The Hanafis classify the Supererogatory (Nawafil)
prayer performed along with the fara’id into
‘masnunah’ and ‘mandubah’.
• The ‘Masnunah’:
*Two rak’ahs before the morning (subh)
*Four before the noon (zuhr)
*Two after the noon (zuhr), except on Friday
*Two after the sunset (maghrib)
*Two after the night (isha) prayer.
• The ‘Mandubah’:
*Four or Two rak’ahs before the ‘asr
*Six after the sunset (maghrib)
*Four before and after the night (‘isha’)
prayer.
 The Jafari School of Law
• The Imamis observe: The Superogatory prayer
(Rawatib) are Thirty Four (34) rak’ahs:
• Eight before the noon (zuhr)
• Eight before the ‘asr
• Four after the sunset (maghrib)
• Two after the night (‘isha’) (recited while sitting and
counted as a single rak’ah; it is called ‘al watirah’)
• Eight rak’ahs of the midnight prayer (salat al-layl)
• Two rak’ahs of al-shaf’
• a Single of al-watr
• Two rak’ahs before the morning prayer, called ‘salat
al-fajr’.
Qati' and Zanni
• In search of certainty and authenticity of God's Revelation.
The best understanding of it's meaning and maximum
certainty of its authentication will help us appreciate the
Wisdom and proper application behind each revelation.
Authenticity itself is insufficient for Truth, correct
understanding and knowledge of the meaning (al-dilalah)
of the revelation are equally important.
Qati' literally means Authenticated, Unambiguous,
Definitive, Certain. While Zanni means Speculative,
Ambiguous or Uncertain, Al Tsubut means the authenticity
of it's narration (isnad) while al-dilalah means the texts has
more than one meaning.
 There are 4 categories of
authentication in certainty (credibility)
of the meaning and implication of
revelation from the Quran and Hadith:
 1) Qat'i al-tsubut and Qati al Dilalah -
Authenticated and Certain in it's meaning.
• - Issues related to Aqidah without which a person cannot be a
believer must be proven through this type of text e.g. belief in Allah
(tauhid), Angels, Holy Scriptures, Prophets, Afterlife, Pre-destiny
and Pre Destination, etc.
Acts that are proven through the this type of text are classified as
fardh/wajib (obligatory), unless proven otherwise. Examples of this
type: solat, zakah, hajj, fasting etc. Prohibitions that are proven
through this type of text are classified as Haram (prohibited) and
major sins, unless proven otherwise.
Examples: killing of innocents, robbery, lying, slandering, adultery,
alcohol consumption etc.
 2) Qati al-tsubut and Zanni al- Dilalah -
Authenticated but not Certain in it's meaning
• - All verses of the Quran is Authentic because it's from a Mutawatir source
but not all of the verses in the Quran are certain in meaning and they are
ambiguous in its implication and explanation. For example:
"As for the thief, the male and the female, amputate their hands in
recompense for what they committed as a deterrent from Allah..."(QS
5:38)
The instruction from this verse is to amputate the hands of the thief. But it
did not specified who qualifies as a thief, i e: is the person who instruct
another person to steal is consider a thief?
Is taking Rm1 from the pocket of our siblings consider a thief? And this
verse did not say to amputate the left hand or right hand or both hands.
3) Zanni al tsubut and Qati al Dilalah - Not
Authenticate but Certain in it's meaning.
• Hadith that are not categorized as mutawatir
like hadith ghorib, hadith aziz and hadith
masyhur in the hadith ahad category are
deem as Zanni al tsubut (not authenticated,
speculative).

Some of hadith ahad which has unambiguous

and certain in it's meaning are deem as Qati al
Dilalah.
 4) Zanni al tsubut and Zanni al Dilalah - Not
Authenticate and not Certain in it's meaning.
• - Hadith Ahad with shaky foundation (isnad) and
speculative or more than one meaning or
explanation are considered as Zanni al Dilalah
and Zanni al- Dilalah - Not Authenticate and not
Certain in it's meaning.
A hadith ahad does not create conviction about
its contents even if the reporter is reliable; there
is the chances of forgetting, misunderstanding or
unintended misquotation on the part of the
truthful, reliable reporter.