Usool al Hadith - Forever Islam

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terminology. Their principles can be found scattered among various books of thatera, e.g., ar-Risaalah of Imaam ash-Shaafi‘ee (d. 204AH), the introduction toSaheeh Muslim of Imaam Muslim (d. 261AH) and Sunan at-Tirmithee of Imaamat-Tirmithee (d. 279AH). Later scholars deduced the criteria of the early scholarslike al-Bukhaaree, from a careful study of which narrators or isnaads wereaccepted or rejected by them.One of the earliest writings to cover this science comprehensively, usingstandard terminology, was the work of Aboo Muhammad ar-Raamahurmuzee (d.360AH/970CE). The next major contribution was Ma‘rifah ‘Uloom al-Hadeethby al-Haakim (d. 405/1014). His work covered fifty classifications of hadeeth, butleft some points untouched. Aboo Nu‘aym al-Isfahaanee (d. 430/1038) latercompleted the most important missing parts of al-Haakim’s work. Al-Khateeb al-Baghdaadee (d. 403/1012) followed his predecessors with his classic, al-Kifaayahfee ‘Ilm ar-Riyaayah, along with another work on the etiquette of teaching andstudying hadeeth.After further contributions by Qaadee ‘Iyaad al-Yahsoobee (d. 544AH),Aboo Hafs al-Mayaanjee (d. 580), and others, came the most comprehensivetreatment of the subject, ‘Uloom al-Hadeeth, by Aboo ‘Amr ‘Uthmaan ibn as-Salaah (d. 643/1245). It is commonly known as Muqaddimah Ibn as-Salaah, andwas compiled while he taught at Daar al-Hadeeth of several cities in Syria. Thistext came to be the standard reference book for scholars and students of hadeethfrom that time until today. Many later works on the science of hadeeth were basedon it or were abridgements of it. Among them is an-Nawawee’s abridgement, al-Irshaad, and his summary of this abridgement, Taqreeb. As-Suyootee wrote anoutstanding commentary on the latter known as Tadreeb ar-Raawee. Ibn Katheer(d. 774AH) also compiled an abridgement of Ibn as-Salaah’s work called Ikhtisar‘Uloom al-Hadeeth and so did Badrud-Deen ibn Jamaa‘ah (d. 733) in his work al-Minhaal.These books classified hadeeths according to a number of considerations.They were analysed according to the narrating authority (Companion, Successor,etc.), the isnaad, the number of narrators, the narrating terminology, the nature ofthe narrated text and the reliability of the narrators. 4The early scholars of hadeeth from the first two centuries generally classifiedhadeeths into two broad categories: Saheeh '(authentic) and Da‘eef (inauthentic).Imaam at-Tirmithee was the first to distinguish the category of Hasan (reliable)from that of Da‘eef. 54 An Introduction to the Science of Hadith, pp. 12-16.5 Al-Mooqizah, p. 27.
Hadeeth SaheehA hadeeth must meet the five criteria in order to be accepted according toIslaamic law as a source of legal ordinance. Ibn as-Salaah defined the HadeethSaheeh as follows:“A Hadeeth Saheeh is one which has a continuous isnaad, made up oftrustworthy narrators narrating from trustworthy narrators, which isfound to be free from any irregularities or defects.” 61. Ittisaal as-Sanad (Continuity of the chain of transmitters)The chain of narrators or transmitters, who are relating the Matn (text), has to beunbroken for the hadeeth to be considered. That is none of the transmitters mustbe missing from the chain and each narrator, Raawee, has to have met thetransmitter directly preceding him as well as the one directly following him. EachRaawee has to be a known individual, otherwise he is classified as majhool(unknown) and the sanad is classified as broken.2. ‘Adaalah (integrity)The integrity of the narrators is the second key condition for a hadeeth to beconsidered valid. By integrity we mean that the narrator was a practicing Muslimand was not known to have done any of the major (forbidden things) if he was aknown liar he is classified as kaththaab and the hadeeth that he has transmitted isclassified as da‘eef. These are the conditions verified through the references ofthe biographical science of hadeeth known as Kutub ar-Rijaal.3. Dabt (accuracy)The accuracy of the text is determined by two factors either of which is sufficientby itself.(a) Dabt as-Sadr (Soundness of memory)Each narrator must be known for his ability to memorize and repeat with ahigh degree of accuracy. If a narrator had a tendency to repeat hadeeth in anumber of different ways such a hadeeth is classified as Mudtarib (confused)and any other hadeeth that he narrates will be classified as Da‘eef. When thenarrator’s level of accuracy is mediocre but the other conditions for6 Al-Mooqizah, p. 24.
Page 2: [Usool Al Hadeeth]The Methodology o
Page 6 and 7: from the Prophet of his actions, sa
Page 8 and 9: 3. LawsOne of the primary duties of
Page 10 and 11: authentically attributable to the P
Page 12 and 13: was asked which city will be conque
Page 14 and 15: Rahmaan, who was at that time the m
Page 16 and 17: centuries. They also grouped the ha
Page 18 and 19: Prophet's lifetime, and in the wars
Page 20 and 21: JAABIR IBN ‘ABDILLAAH. One of the
Page 22 and 23: 2. ‘Ard : Reading by the Students
Page 24 and 25: Transmission TerminologyThe hadeeth
Page 26 and 27: EVOLUTION OF THE SANADTeaching the
Page 28 and 29: the Sahaabah had left off and began
Page 30 and 31: In this case the Sanad is shorter b
Page 32 and 33: The Pattern of IsnaadThe usual patt
Page 35 and 36: Origins of the Isnaad SystemEvery t
Page 37: FOUR: ClassificationDue to a variet
Page 41 and 42: Saheeh li GhayrihThe hadeeth saheeh
Page 43 and 44: ecorded by others.5. Authentic hade
Page 45 and 46: Abee Awfaa wrote to him saying that
Page 47 and 48: Muhammad ibn Bashshaar informed us
Page 49 and 50: Ruling on Da‘eef NarrationsSchola
Page 51 and 52: In this narration, he deleted the c
Page 53 and 54: called Taghleeq at-Ta‘leeq (Closi
Page 55 and 56: The jurists (fuqahaa) generally def
Page 57 and 58: Caesar’s emissary collected by Ah
Page 59 and 60: Muwatta 42 with the following chain
Page 61 and 62: Saqiyah called him Aboo Wahb al-Asa
Page 63 and 64: Khateeb al-Baghdaadee’s book call
Page 65 and 66: The Mu’annan is a hadeeth in whic
Page 67 and 68: and the household of the Prophet (r
Page 69 and 70: The supporters of each opinion fabr
Page 71 and 72: (Soorah al-Israa, 17: 79) he said t
Page 73 and 74: 7. Inventions for Personal Motives:
Page 75 and 76: Zamakhasharee and ash-Shawkaanee.Li
Page 77 and 78: definitions by other scholars are:1
Page 79 and 80: FIVE: ConflictIn vast number of nar
Page 81 and 82: farewell Hajj as well as on other o
Page 83 and 84: caught) but on the fourth occasion
Page 85 and 86: hadeeth narrations. So much so that
Page 87 and 88: Mulaykah, 14 az-Zuhree 15 and Shu
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them in ash-Sha‘bee’s direction
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ased on the relative reliability of
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Step Four: The eras of the narrator
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) متواتِر بِال ْمعن
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have even claimed Ijmaa‘ (unanimi
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What further explains this Qur’aa
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Bukhaaree - the most correct book a
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3. ‘Abdullaah ibn ‘Umar said:
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of scholars. It is false because it
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This hadeeth was narrated from Anas
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the view that discrepancies between
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EIGHT: LiteratureThe origins of the
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collected hadeeths which were relat
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Ibn Hambal began lecturing on tradi
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students, and also to his sons and
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The final chapter is on Shamaa’il
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On many occasions al-Bukhaaree’s
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Saheeh of Muslim ibn al-Hajjaaj ibn
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have examined 500,000 hadeeths, and
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Islamic world. 43 Sunan Abee Daawoo
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them on account of its isnaad. I he
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Muslim. 56 The book does, however,
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Ad-Daaraqutnee rapidly acquired a s
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men had to be appointed to repeat h
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The Zawaa’id Work of al-Haythamee
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(iv) They had been used as a basis
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the well-known Kitaab al-Ansaab of
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notices of more than 40,000 narrato
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Zaynud-Deen al-‘Iraaqee (725-806/
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forced to leave the city and wander
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the author. But the work could not
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TEN: Women Scholars of HadeethHisto
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daughter of the distinguished juris
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turn lectured to many students, som
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excelled in the art of calligraphy
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occurs only in Mutayyin’s narrati
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Abu Bakr as-Siddeeq, then to Ali ib
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ف َأ َمسك َها ف َل
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Haakim, Muhammad ibn ‘Abdillaah a
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Thahabee, Muhammad ibn Ahmad ath-.
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Usool al Hadith - Forever Islam

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