Did the hadiths suffer harm due to their narration by non-Arabs?
Machine translationRead the Arabic original
The questioner : My teacher, did the narration suffer harm?
The Shaykh : How?
The questioner : Did the hadiths suffer harm from the narration of those who are among the mawali, the mawali who are not Arabs, meaning a narrator who is a mawali?
The Shaykh : Yes.
The questioner : Who narrates, meaning, the hadiths.
The Shaykh : The non-Arabs, meaning.
The questioner : A non-Arab, meaning one who does not know the Arabic language excellently, meaning, did it cause harm?
The Shaykh : The same answer as before, the same answer as before. The scholars of hadith, as some witty writers say today, just as logic is the scale of speech, hadith is the scale of minds. This science, when studied, whether by Arabs or non-Arabs, helped them to regulate their narrations as they heard them. The Messenger (peace be upon him) pointed to this reality since he was (peace and blessings be upon him) narrating the hadiths and encouraging people, Arabs and non-Arabs, to narrate the hadith, such as his saying:Jami` at-Tirmidhi 2669Sahih (Darussalam). The Messenger (peace be upon him) pointed to this reality, meaning by this reality that if this narrator is a non-Arab, he narrates what he heard, even if he does not understand it, as in the example I mentioned to you earlier between me and the Maronite priest. He hears and reads in the Qur'an: [At-Takwir 81:17], but he does not understand what "a'sa'sa" means, yet he transmits "a'sa'sa" as it came in the Qur'an, which is in clear Arabic. Likewise, those among the non-Arabs who concerned themselves with narrating the hadith narrated as they heard, and it is not necessary that they understand. Their understanding is like a magnet, like a recorder that captures what it hears, but it does not understand what it hears. The Messenger (peace be upon him) pointed to this reality in his saying, the wonderful authentic hadith: . So, likewise, there is no problem with the existence of a group of non-Arabs who were among the narrators of the hadiths. Then, when they narrated them, they did not remain in their non-Arabness; rather, they became Arabized. The example is that I am before you and you are before me; I am Albanian and you are Turkish, but we learn the Arabic language and perform it, if Allah wills, as we hear it. We may understand some things and others may be hidden from us. Perhaps in this is also a sufficient answer.
The questioner : Yes.
The Shaykh : Praise be to Allah.
The questioner : My teacher, it is said in Turkey that the hadith scholars established a specific methodology for understanding the hadiths, so they used the methodology of the jurists to understand the hadiths. Is this opinion, meaning, correct or not?
The Shaykh : Repeat it for me, repeat it for me, what do they say? Repeat it.
The questioner: Yes.
The Shaykh : How?
The questioner : Did the hadiths suffer harm from the narration of those who are among the mawali, the mawali who are not Arabs, meaning a narrator who is a mawali?
The Shaykh : Yes.
The questioner : Who narrates, meaning, the hadiths.
The Shaykh : The non-Arabs, meaning.
The questioner : A non-Arab, meaning one who does not know the Arabic language excellently, meaning, did it cause harm?
The Shaykh : The same answer as before, the same answer as before. The scholars of hadith, as some witty writers say today, just as logic is the scale of speech, hadith is the scale of minds. This science, when studied, whether by Arabs or non-Arabs, helped them to regulate their narrations as they heard them. The Messenger (peace be upon him) pointed to this reality since he was (peace and blessings be upon him) narrating the hadiths and encouraging people, Arabs and non-Arabs, to narrate the hadith, such as his saying:
Convey from me, even if it be an Ayah, and narrate from the Children of Isra'il, and there is no harm, And whoever lies upon me purposely, then let him take his seat in the Fire.
بلِّغوا عني ولو آية ، وحدِّثوا عن بني إسرائيل ولا حرج ، ومَن كذب عليَّ متعمِّدًا فليتبوَّأ مقعده من النارAnd by the night as it closes in
وَاللَّيْلِ إِذَا عَسْعَسَMay Allah beautify the face of a man who hears my statement and comprehends it, then conveys it as he heard it, for perhaps a bearer of jurisprudence to one who is more knowledgeable than him, and perhaps a bearer of jurisprudence who is not a jurist.
نضَّرَ الله امرأً سمع مقالتي فوعاها ، فأدَّاها كما سمعها ، فربَّ حامل فقهٍ إلى مَن هو أفقَهُ منه ، وربَّ حامل فقهٍ ليس بفقيهThe questioner : Yes.
The Shaykh : Praise be to Allah.
The questioner : My teacher, it is said in Turkey that the hadith scholars established a specific methodology for understanding the hadiths, so they used the methodology of the jurists to understand the hadiths. Is this opinion, meaning, correct or not?
The Shaykh : Repeat it for me, repeat it for me, what do they say? Repeat it.
The questioner: Yes.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.