How Classical Scholars Cited Hadith and Built Fiqh

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As the author took us through the most common method or the most common way that our prophet Sallallahu alaihi wasallam would make ghusl. would bathe. We mentioned that the most central narration amongst the scholars with respect to the prophet's wudu, the description of his wudu, is the narration of who? No. His wudu. Uthman. And his most and the most comprehensive detailed description that is usually used as the center piece of building the chapters and rulings of ghusl are taken from the narration of Now say it. Aisha. And we mentioned that narration yesterday. Now there are some additions here and there. Scholars have one of two choices when they write a book. When they cite a narration and they wish to present an argument, there are two ways of doing this. The first way is the way that the earliest scholars used to write. And that is that they will not change the wording of a narration from the chain that it has come from. So let's say for instance, to build a full picture of his ghusl through and through, I need five different narrations. They will not mix those narrations together and then mention them. They will mention each narration and then the reader puts it together. Because the idea is the author is writing for other scholars and students. If a student is not advanced enough to be able to put that together, they shouldn't be reading that book. They should be still sitting with the scholars learning verbally from them. The second way, which is the way favored mostly by latter day scholars and contemporary authors, is that they will mention the full description and then they will cite each point. These are two different ways. And this is called it magic Hadith. It magic Hadith means that you take two or more narrations and you put them together to make a full picture in the same place without citing them separately. And obviously this became more popular when became more popular when books were written after the second century after Hijrah or the third century after Hijrah when when the books of Hadith became solidified and now people after the year 300, they no longer narrate narrations by chain of narration anymore. Now the chains of narration source back to the books Sahih al-Bukhari. So for instance, if you open Sahih al-Bukhari, those are the narrations that go from al-Bukhari to the Prophet sallallahu alayhi wasallam. Al-Bukhari passed away in which year? 256. After the third century, so around the time of al-Tabari, rahimahullah. He passed away in the year 310. After that, people didn't narrate to the Prophet anymore directly, sallallahu alayhi wasallam. Why? Who could imagine why? The narration is huge. It's going to be 15 people between you and him each time. Plus, the most major narrations, which have been agreed upon, have already been settled upon in those major books. So, now, an author doesn't narrate like al-Bayhaqi, They don't narrate to or Ibn Hazm or al-Qurtubi. They no longer narrate directly to the Prophet Sallallahu alayhi wasallam. Now, they narrate from themselves to one of the authors. And then, they mention the narration, continuing the narration from the author. This is how the science of Hadith has grown. Now, why do I mention this in this context? The reason for this is is that now, we are going to deal with additions to this narration of Aisha. The question is, why didn't he just mention it altogether? Because this is a classical way of writing, the way that the earliest scholars of Hadith used to write. This book is written by it's it's a it's a summary, in largely a summary of Fiqh us-Sunnah for Sheikh Sayyid Sabiq, rahimahullah. However, it is from a Hadith perspective, meaning that the narration is primary and the conclusions are secondary and derivative of the narrations. This book was written so that a student could memorize all of the most important and critical narrations in the science of Fiqh. That's the That's really why this book was written, right? So, now, the author, after having mentioned the narration of Aisha, is going to build on that. He's going to add little additions here and there. Okay? A person may say, "Well, this is not really this is not really ideal. It's not the most ideal way to to learn fiqh." Correct. Perhaps, depending on which angle we're looking at it from. However, this is a way. And we don't change knowledge to accommodate the end user. It's the opposite, right? The end user rises to the level of the knowledge at hand in order to be able to internalize it.

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Right? The the pillars of ghusl, when we say the pillars, we mean the bare minimum of ghusl is intention with washing the entirety of the body with water, pouring water over every part of the entirety of the body, including what? Including the mouth and nose. Okay. And so, here the author says, "So, making wudu before ghusl, whoever does this, then this person has done the most complete way of making ghusl. And whoever does not make wudu before completing his ghusl, then this is okay. This is still a valid ghusl. And this is something that the Prophet Sallallahu alayhi wasallam would occasionally do. Who is Muhammad ibn al-Hanafiyyah? Ibn.

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The son of Ali ibn Abi Talib. This is one of Ali ibn Abi Talib's grandchildren. But Muhammad is referred to as Muhammad ibn al-Hanafiyyah to articulate that this is different than al-Hasan wal-Husayn's mother. Al-Hasan wal-Husayn's mother.

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Another wife that he married after Fatima, that is referred to as al-Hanafiyyah, because she was from Bani Hanifah. rahimahullah ta'ala.

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Of love and commitment are so battered and bruised in this era. The country with 90% divorce rates is the country that simultaneously is the most authoritative on love and commitment. Interesting, right? The country that yaps the most about how to have a successful relationship and marriage is the same country that can't keep their divorce rates below their marriage rates. It's fascinating, but one of the ideas is this is your soulmate. This is your wife and this is your husband and that's it. You were meant for each other and nobody else, and widows be damned, and divorcees be damned. I mean, that's it. You're just meant for each other. They could never ever ever marry again. Who was the prophet Sallallahu alaihi wasallam's best friend and you know, confidant and wife for so many years, and all of his children are from Khadijah. And then when Khadijah passed away, she passed away in which year? The 10th year after Hijra. the 10th year after prophethood. And what year did he get married again? The 10th year after prophethood. Ali ibn Abi Talib, who was his wife? Fatimah. And he had al-Hasan wal-Husayn, and they were two peas in a pod. Lovebirds, right? And then she passed away. And how many wives did he marry after her? More than nine. Nine. And how many How long did he wait till after she passed away? Some narrations make it 2 weeks. 2 weeks. Why? How could he? How heartless? No. The Muslim ummah needs children. It needs families. It doesn't need people moping around, you know, woe is me, my pain is so precious, my pain is so beautiful. We don't need that kind of guy. We need children. We need men and women. We need families. There are divorcees. There are widows. They need husbands. That's what this ummah is about. What does that and love have to do with each other? How does that conflict? Allah subhanahu wa ta'ala created the human being in this way.

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Ali ibn Abi Talib, al-Hasan, al-Husayn, all of them. All of them. Uthman was married to whose daughter? Huh? The Prophet Muhammad sallallahu alayhi wasallam. She passed away and then what did he do? He married her sister. The Prophet sallallahu alayhi wasallam said, "Here's the second one." And then when she passed away, he said, "If I had a third, I would have married her to him as well." Why didn't he say, "Oh my beloved daughters, you're breaking their hearts. How could you? How dare you? We have stuff to do here. We're not here in this dunya to pitter-patter and lollygag. We're here to have families. We're here to make soldiers for the ummah of Muhammad, scholars and fighters. We're here to make intelligent men and women, strong men and women that will build up our build up our ummah. Right? This is This is how humanity has thought. Not This is not specific to Muslims, by the way. You know, Genghis Khan, he married so many women and had so many children that they say that there is something 20 or 30% of all humanity today has some lineage back to Genghis Khan. On the earth, the whole earth. Right? Why was he doing that? Cuz he's trying to, you know, increase his nation. Now, he is not a good character. He died the death of a dog, right? And he was a killer and a terrible person, but nobody pointed this out and said this is the bad part of his life. This was common. Every ummah they find it a responsibility to have as many children as possible. The Prophet Sallallahu alaihi wasallam says, He said, "Marry the loving the tender and loving fertile women because I am going to show you off on the day of judgement to the rest of the nations. Make as many of you as possible. Right? And if you look at governments and societies, when you trace those major societies and ruling classes back, 99 times out of 10, they came from where? From one portion of the society having more children than others. Now, so this is not this is a little bit of a side issue, but this is not conflicting with love at all. You can love your wife and your wife can love you, and that's fine. But we're here to to get something done. We are here to make this path better and more beaten for the nation that is to come after us and the generations after us.

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