The poem was written by: Taa Haa bin Muhammad bin Futooh al- Bayqooni
Sharh(explanation) is by: 'Ali Hasan 'Ali 'Abdul Hameed
Along with corrections by Doctor ' Abdus Sattaar Abu Ghuddah
The biography of the author
He is Shaykh Taa Haa bin Muhammad bin Futooh al- Bayqooni, the Muhaddith, and the Usooli (one who is firm in the principles of the deen such as ibn Taymiyyah and his likes). He lived before the year 1080 H/ 1669 CE and he has a book called " Fathul Qaadir al- Mugheeth " about ' ilmul hadeeth.
I say: Some of the scholars of hadeeth have mentioned that the name of the author (R) is 'Umar bin Muhammad...But Ustaadh Kahhaalah was certain that his name is: Taa Haa ...and Ustaadh az-Zirkali had some doubt as he said: "'Umar or Taa haa ", and Allaah the Exalted knows best.
The importance of Isnaad :
The isnaad (which is the chain of narration for the text of the hadith) is a blessing that is specific for this Ummah, and it is not for any of the previous Ummahs . Because it has a great position in the religion of Allaah the Honored and Exalted, for this reason the Islaamic Ummah has been called: The Ummah of the Isnaad .
And researching into the isnaad is an important and firm pillar in the sciences of hadeeth, and in achievement of its intended goal, which is sorting the acceptable hadeeths from the rejected ones.
Sufyaan ath-Thawri said: "The isnaad is the weapon of the Mu'min, if he didnt have a weapon with him, then what would he fight with?" ( al- Majrooheen by ibn Hibbaan 1/27)
And ' Abdullaah bin al- Mubaarak said: "In my opinion the Isnaad is from the religion, if it weren't for the isnaad, anyone who wished would have said what he wished." (Muslim in the muqaddimah of his saheeh 1/12)
And ibn Seereen said: "In the early days no one asked about the isnaad, then when the fitnah occured, they asked about the isnaad, so that they could accept the hadeeths of Ahlus Sunnah and toss out the hadeeths of Ahlul Bid'ah ."(Sunan at- Tirmidhi in his Kitaabul ' Ilal 5/740)
For this reason the Muhaddiths were concerned with inspecting the isnaad and researching into it, because of what it contains of great importance in examining the text of the hadeeth and grading it. This is because there is no reaching the matn (text of the hadeeth) except by way of researching the isnaad .
And the Muhaddiths have set forth in great earnest to follow up the isnaads and searching them, such that they made journeys thoughout the lands for them, and they traveled to the ends of the earth to chance upon an isnaad, or to investigate into an isnaad whose affair was unclear to them, and that is from the great blessings that Allaah bestowed upon this Ummah. We ask Allaah to bestow upon us thankfulness for this blessing, and we ask for firmness upon the truth, and success in what brings us closer to Him and near to Him, and that He keeps us in obedience to Him, verily He is the Protector, the Praised.
And an-Nawawi has said in "al- Irshaad " 91/498):
"The science of hadeeth is a noble science, it is attached to noble character and beautiful conduct, and it is from the sciences of the hereafter and not of this life, and whoever stays away from it has stayed away from great good, and whoever takes from it has attained abundant bounty..."
And May Allaah have mercy on the one who said: The religion of Muhammad is narrations
And the best mode of trasporation for a young man is the reports
Do not turn away from the hadeeth and its people
For opinion is night and hadeeth is day
And sometimes a young person misses the path of guidance
But the sun is shining upon it with radiance ("sharf ashaabul hadeeth" page 76)
And it has been said: The people of hadeeth are the people of the Prophet and if they did not accompany his being, they accompanied his every breath ("al- Hitah fi thikr as- Sihaah as- sittah"page 67)
And another person said:If you wish to attain guidance
And reach the truth from its proper door
Then leave every saying and whoever said it
For the saying of the Prophet and his companions
For you will not be saved from the new matters
By other than the hadeeth and its people (the previous reference)
al- Manthoomatul Bayqooniyyah and its Sharh
أƒأ³أˆأ؛أڈأ³أƒأµ أˆأ¶أ‡أ،أچأ³أ£أ؛أœأœأœأœأڈأ¶ أ£أµأ•أ³أ،أ¸أ¶أ*أ³أœأœأœأ‡أ° أڑأ³أ،أ³أ¬
أ£أµأچأ³أ£أ¸أ³أœأœأڈأ² أژأ³أ*أ؛أ‘أ¶ أ¤أ³أˆأ¶أ*أ¸أ² أƒأµأ‘أ؛أ“أ¶أœأœأ،أ‡ أ³
أ¦أ³أگأ¶أ* أ£أ¤ أƒأ*أ؛أ“أœأ³أ‡أ£أ¶ أ‡أ،أچأ³أڈأ¶أ*أ‹أ¶ أڑأ¶أœأœأœأڈأ¸أ³أ¥أ؛
أ¦أ³أںأµأœأ،أ¸أµ أ¦أ³أ‡أچأœأ¶أڈأ² أƒأ³أٹأ³أ¬ أ¦أ³أڑأœأœأ³أڈأ¸أ³أ¥ أ؛
I begin with praises sending salaah upon
Muhammad the best Prophet ever sent
And from the divisions of hadeeth are many types
And each one shall come with its clarification
Hadeeth: That which has come on the authority of the Prophet ( طµظ„ظ‰ ط§ظ„ظ„ظ‡ ط¹ظ„ظٹظ‡ ظˆط³ظ„ظ… ) of sayings or actions or consents or descriptions.
أƒأ³أ¦أ¸أ³أ،أµأ¥أ³أ‡ أ‡أ،أ•أ¸أ³أچأ¶أ*أœأœأچأµ أ¦أ³أ¥أ؛أ¦أ³ أ£أ³أ‡ أ‡أٹأ¸أ³أ•أœأœأœأ،
أ…أ“أ؛أ¤أœأ³أ‡أڈأµأ¥أµ أ¦أ³أ،أ³أ£أ؛ أ*أ³أ”أœأµأگأ¸أ³ أƒأ³أ¦أ؛ أ*أµأڑأ³أœأœأ،أ؛
أ*أ³أ‘أ؛أ¦أ¶أ*أ¥أ¶ أڑأ³أڈأ؛أ،أ± أ–أ³أ‡أˆأ¶أœأœأœأœأœأکأ± أڑأ³أ¤أ؛ أ£أ¶أ‹أ؛أ،أ¶أ¥
أ£أµأڑأ؛أٹأ³أ£أ³أœأœأڈأ± أ*أ¶أ* أ–أ³أˆأ؛أکأœأœأ¶أ¥أ¶ أ¦أ³أ¤أ³أ*أ؛أ،أ¶أ¥
The first of them is " saheeh " which has a connected (the word here in ' arabi is referred to as 'al-Ittisaal ' and its explanation is below)
Isnaad and without " shathooth " and it has no "' illah "
It is reported by an "'adil " on the authority of his like
who is relied upon in his " dhabt " and reporting
As- Saheeh : It is a hadeeth whose sanad is connected by the report of an ' adl and a person of dhabit on the authority of one like himself until its destination, without shathooth and having no 'illah .
An example: al-Bukhaari said in his saheeh : We were narrated to by 'Abdullaah bin Yusuf, who said We were informed by Maalik on the authority of ibn Shihaab on the authority of Muhammad bin Jubayr bin Mut'am on the authority of his father who said:
"I heard the Messenger of Allaah ( طµظ„ظ‰ ط§ظ„ظ„ظ‡ ط¹ظ„ظٹظ‡ ظˆط³ظ„ظ… ) read 'at- Toor ' in the maghrib prayer."
So this is a saheeh hadith, because it meets the conditions of authenticity in its isnaad : that the narrators are thiqqah (trustworthy) and that it is connected, without shathooth and having no 'illah .
Al-Ittisaal : It is when every narrator hears from the narrator before him.
Al- Isnaad : It is the chain of narration which is connected to the text of the hadeeth.
And sometimes it means: attaching the hadeeth to the one who said it, and its meaning is determined through indicators, and sometimes it is called "as- Sanad ", and each one can mean the other, unless there is an indicator that points to the contrary.
Ash- Shathooth : Its when the narration of an acceptable narrator is in disagreement with someone better than him, either due to having more routes or for being more trustworthy.
al-'Illah : It is the reason for tainting the authenticity of the hadeeth whose appearance is one of authenticity and one free of any 'illah (or blemish), and an 'illah is not apparent except to the one who is firmly grounded in this noble science.
al-'Adl : It is a narrator who carries the descriptions who make its possesor strong, and one far from any taint, and one known for nobility amongst the people.
adh-Dhabt : It is the strength of memorization, and delicate caution, and a good understanding of the affairs, and firmness in memory, and in protecting what a narrator wrote from the time of carrying information and hearing it until puberty and reporting.
And for this reason adh-Dhabt is two types:
Dhabt as- Sadr (precision of the breast): which is when the narrator protects what he hears by memory, and he can produce it whenever he wishes.
Dhabt al-Kitaab (precision of the book): which is protecting what he wrote from the time of hearing it as well as its authenticity until he reports from it, and he does not give it to one who will not protect it, or who may change it or distort it.
أ¦أ³أ‡أ،أچأ³أ“أ³أ¤ أ‡أ،أ£أ³أڑأ؛أ‘أµأ¦أ*أµ أکأµأ‘أ؛أ*أœأœأ‡أ° أ¦أ³أ›أ³أœأڈأ³أٹأ؛
أ‘أ¶أŒأ³أ‡أ،أµأœأ¥أµ أ،أ‡أ³ أںأ³أ‡أ،أ•أ¸أ³أچأ¶أ*أœأچأ¶ أ‡أ”أ؛أٹأ³أ¥أ³أ‘أ³أٹأ؛
And 'hasan' has well known paths and
Its narrators are not like those of saheeh in their fame
I say: ('Ali Hasan) ash-Shaykh ' Abus Sittaar has followed up the author with a correction and said:
And 'hasan' is due to little dhabt
Since its narrators are not like those of saheeh in their fame
Al-Hasan : A hadith whose sanad which is connected by narration of an 'adl whose dhabt is weak on one like him; without shathooth and without an ' illah .
An example: On the authority of Abu Hurayrah: He said that the Messenger of Allaah ( طµظ„ظ‰ ط§ظ„ظ„ظ‡ ط¹ظ„ظٹظ‡ ظˆط³ظ„ظ… )
said:"Say often 'laa ilaaha illallaah ', before something comes between you and it and prompt your dead with it."
(It is reported by Abu Y'ala 96147), and al- Khateeb in his " Taareekh " (3/38), Hamzah al- Kanaani in " Juz ' al- Bitaaqah " (number 7), and ar-Raafi'i in " Taareekh Qazween " (4/74), from two routes on the authority of Dhimaam bin Ismaa'il, on the authority of Musaa bin Wazdaan on the authority of Abu Hurayrah.
Clarification: The one making footnotes of " musnad Abu Ya'la " graded the hadith dha'eef, due to Suwayd bin Sa'eed, the shaykh of Abu Ya'laa, but he missed the route that follows it up!!
See: "silsilatus saheehah " (number 468)
And the meaning of 'your dead': is those who approach death, because he has not left the realm of responsibility, and it is possible for him to benifit from the prompting, so he may remember the shahaadah and say it...and that is what is authentic and confirmed from the Messenger of Allaah ( صلى الله عليه وسلم ) regarding the issue of prompting, and other than this is not authentic from the Prophet ( صلى الله عليه وسلم ) .
See: " Ahkaamul Janaazah " (page 10 and 11) and "as- Silsilatudh dha'eefah " (2/64), and me treatise: 'al- Qawlul Mubeen fi Dha'f Hadeethil Talqeen waQra'oo 'alaa Mawtaakum Yaa Seen."}
And this is a hasan isnaad, because in it is Dhimaam bin Ismaa'il, and al- Haafith adh-Dhahabi said about him: " Saalihul hadeeth, layyanahu ba'dhuhum bilaa hujjah ". "Upright in his hadeeth, some people have weakened him without proof" And Abu Zur'ah al-'Iraaqi quoted a saying from Imaam Ahmad bin Hanbal about him in " Thaylul Kaashif " (page 144): " Sadooq Muta'bbid " "Truthful, worships much" and on the authority of Nisaa'i : "Laa ba's bih " "There is nothing wrong with him".
And al- Haafith ibn Hajr said: " Sadooq wa rabbamaa akhta '" "Truthful but sometimes he makes mistakes." So for his likes, their hadiths are not placed below the level of hasan.
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And the more it goes below the degree of hasan
Then it is dha'eef and it is of many different types
adh-Dha'eef : It is that which does not have the characteristics of hasan due to its missing one of its conditions.
And it is of many types, some of them shall come insha Allaah.
An example: What is reported by at- Tirmidhi ( number 2617) and ibn Maajah (number 702) and ad-Daarami (1/278) and Ahmad(3/76) and ibn Khuzaymah (1502) and other than them on the authority of Abu Sa'eed al-Khudri, that he said: the Messenger of Allaah ( sallallaahu 'alayhi wa sallam ) said: "If you see a man that comes to the masjid, then testify to his imaan..."
So this is a dha'eef hadith, because in its sanad is a reporter named Darraaj bin Sam'aan Abu as- Saamih .
Adh-Dhahabi said about him: " Darraaj katheerul manaakeer " " Darraaj has many munkar narrations."
And Imaam Ahmad and others said: " Ahaadithuhu manaakeer " "His hadeeth's are munkar narrations."
And ibn Hajr said in "At- Taqreeb " ( number 1824): " Sadooq, fi riwaayatihi 'an Abil Haytham dha'f " "He is truthful, and in his narrations on the authority of Abu Haytham is some weakness/ dha'f "
I say: and this is one of them.
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And what is attributed to the Prophet is Marfoo '
And what is from a taabi ' is Maqtoo '
Al- Marfoo ': That which is attributed to the Prophet ( صلى الله عليه وسلم ) of statements or actions or confirmations-which is his being quiet about an action that happened before him- or a description, about his conduct or his physique.
al- Marfoo ' al- Qawli : That the reporter says: ' Qaala rasool Allaahi ( صلى الله عليه وسلم ) kathaa ...' i.e. "The Messenger of Allaah ( صلى الله عليه وسلم ) said such and such..."
al- Marfoo ' al- Fa'li : That the reporter says: ' Ra'ytu Rasool Allaahi ( صلى الله عليه وسلم ) yaf'alu kathaa ...' i.e. 'I saw the Messenger of Allaah ( صلى الله عليه وسلم ) do such and such"
al- Marfoo ' al- Wasfi : That a reporter says: " Kaana Rasool Allaahi ( صلى الله عليه وسلم ) ahsanan naasi khulqan ..."
"The Messenger of Allaah ( صلى الله عليه وسلم ) was best of the people in conduct" or that he says: " He was white handsome and flawless..."
at- Taabi'i : He is one who met a sahaabi and was a believer in the Prophet ( صلى الله عليه وسلم ) without ever seeing him, and he died upon Islaam.
al- Maqtoo ': It is what is attributed to the taabi'i or whoever is after him from sayings and actions.
al- Maqtoo ' al- Qawli : the saying of al-Hasan al- Basri regarding salaah behind a mubta'di (a person of bid'ah : innovation): "Pray and upon him is his bid'ah "
al- Maqtoo ' al- Fa'li : The saying of Ibraaheem bin Muhammad bin al- Muntashir : "Masrooq used to place a barrier between himself and his family, and then he would begin salaah and leave them to their worldly affairs."
End of part 1