Preface

The Islamic way of life is founded, in theory and in fact, upon two fundamental bases: one is the Holy Qur’an, and the other is the Hadith of the Messenger. The Holy Qur’an presents the basic framework of Islam, while the Hadith of the Messenger raises a complete edifice upon that framework. Hence, in the Islamic way of life, the Hadith of the Messenger has been accorded the utmost importance immediately after the Holy Qur’an. It is in the Hadith that the broad outline of the Islamic way of life is reflected. For this reason, there can be no substitute for the Hadith in understanding the teachings and essence of the Holy Qur’an and, accordingly, in shaping the individual, family, and society.

According to the teachings of the Holy Qur’an, the life and conduct of the Noble Messenger (peace be upon him) are the ‘Uswah Hasanah,’ or the finest example, for Muslims. This example extends to every sphere of Muslim life, society, state, and economy. A correct and flawless account of this example is preserved in the vast treasury of Hadith. Therefore, for living as a true Muslim and fulfilling one’s responsibilities in every respect, extensive study of Hadith and adequate knowledge of its authenticity and reliability are absolutely essential. Failing to acquire knowledge of Hadith is, in reality, another name for remaining ignorant of Islam.

It is a matter of regret that, for a very long time, efforts have been made to create a fog of doubt concerning the authority and authenticity of Hadith and its compilation and preservation, with the aim of separating the lives of Muslims from the life and conduct of the Noble Messenger (peace be upon him) and transforming Islam into a lifeless and stagnant religion. In reality, these efforts began with the rise of the Mu‘tazilah sect after the end of Islam’s golden age; later, under the mask of the ‘Qur’anists,’ a group of Hadith deniers repeatedly made this ignoble attempt to cunningly create confusion among Muslims.

During the 1950s and 1960s, a similar conspiratorial circle in this subcontinent also launched a vigorous campaign against Hadith. They raised various irrelevant questions about the compilation, recording, and preservation of Hadith and sought to spread confusion among Muslims regarding its authority and authenticity. Regrettably, a number of senior officials in responsible and administrative positions in Pakistan at that time also fueled this conspiracy while sheltered by governmental power.

It was precisely to confront this disastrous conspiracy that the distinguished Hadith scholar of this region, Shaykh al-Islam Hazrat Allama Muhammad Abdur Rahim, composed this monumental work, entitled The History of the Compilation of Hadith, in the early 1960s.

In this valuable work, the product of nearly half a decade of extensive study and research, he has given detailed and exhaustive answers to all the sophistical questions raised by opponents of Hadith concerning its compilation, recording, and preservation, as well as the history of the science of Hadith, and has most skillfully dispelled every related doubt and suspicion. Infinite thanks be to Allah that the work has already attained the status of an indispensable textbook in the study of Hadith in the Bengali language.

Five editions of this unique work have been published over the past twenty-six years. Its first edition was published by the national institution Bangla Academy in 1970. After the emergence of Bangladesh, its third, fourth, and fifth editions were published from 1980 to 1992 through the courtesy of the Islamic Foundation Bangladesh. This continuity of publication undoubtedly demonstrates the work’s extraordinary popularity. Khairun Prakashani, entrusted with publishing the collected works of Maulana Abdur Rahim, has now undertaken the overall initiative for the proper publication and marketing of this work. In addition, we have made every possible effort to correct the typographical errors in its previous edition. We firmly believe that this edition of the work will receive even greater appreciation among learned readers.

Our humble prayer is that Almighty Allah grant the author Paradise al-Firdaws for this unique religious service.

Muhammad Habibur Rahman

Chairman

Maulana Abdur Rahim Foundation

Dhaka: August 1997

Introduction

Human nature inherently contains two opposing tendencies. One is to submit to another, and the second is to make other people submit to oneself. [Instincts of submission and gregariousness] In other words, submission and the exercise of dominance are both inherent qualities of human beings, and these two qualities generally exist in people in almost equal measure. On the one hand, human nature impels a person to dominate others; on the other, in precisely the same way, it compels that person to bow in submission before another power. The person who dominates billions of people in the world will also be seen with a bowed head before some higher and greater power. Since both these tendencies—the exercise of influence and the acknowledgment of submission—are embedded in human nature, people are able to live in society and, by joining with many others, fulfill social responsibilities. Without these tendencies, neither could society have arisen, nor could the edifice of any state have stood with its head raised above society.

The true significance of this theory can be understood only through deeper study of human nature and psychology. These two opposing tendencies inherent in human nature are neither unnecessary nor objectionable. Every natural tendency, inclination, and emotional impulse has a natural limit, and it can benefit human beings only when it remains within that prescribed limit.

These tendencies toward submission and the exercise of influence create, in the course of historical development, relationships and connections between the many and the one. When the flow of these tendencies becomes dry and stagnant, the progress of civilization is bound to be hindered and the machinery of life bound to break down. For this reason, no ideology or school of thought in the world can be wholly novel and unprecedented, no matter how ‘untouched’ and ‘new’ it may appear outwardly. Rather, upon examining each one with an investigative eye, its roots will be found deep in the foundations of the past. If the talent for research and inquiry is subtle and comprehensive, it is not at all difficult to discern the hidden stream of an eternal fountain of life flowing through the dark recesses of the past. No scientific discovery exists whose seed was not transmitted from some previous discovery or invention. There can be no doubt that this lofty palace of civilization and culture stands upon the ruins of primordial antiquity.

For this reason, no civilized nation in the world can survive for long by severing its connection with its own past. The past not only gives a nation a firm foundation; it also provides, for its journey into the future, knowledge and provisions born of diverse practical experiences. The mistakes, missteps, shocks, and countershocks of the past make it more cautious. For that reason, however, it is essential that impartial and broad-minded reflection, as well as a humane disposition favorable to accepting counsel, should exist within the nation. The importance of studying history is to be understood from this perspective. With its help, every nation can place the past alongside the present, verify and compare the two, and, by the light of the knowledge gained from it, illuminate the dark horizon of the unknown future.

Moreover, the history of a nation is not meant only for that nation; it is a priceless treasure for all humanity in the world. For this reason, the Majestic Qur’an, even briefly, mentions the histories of many ancient nations and, from the poignant accounts of their rise and fall, welfare and misery, constructs an accurate philosophy of history. Thus, the Qur’an is a guide to the path of welfare for people of every age. Its effectiveness, however, depends upon the accuracy, truth, and reliability of the events. When these qualities are correctly established, people today can derive from it guidance toward the right path, just as they can gain tremendous resolve and inspiration to travel the difficult roads of the future.

There are various classes of people who seek the welfare of humanity. Among them, the best and most elevated are the noble prophets sent by Allah. They are the luminous examples of all humanity. They are forever free from every stain of sin, error, transgression, and disobedience. Their thoughts, perspectives, words, and deeds are all directly under Allah’s control. Therefore, they are not merely worthy of the devotion and respect of ordinary people; beginning with creed and faith, they are worthy of being followed in practice in every kind of deed and action at every stage of life.

All prophets are the vanguard of the same radiant caravan, the originators and proclaimers of a way of life founded upon the same principles and ideals, and initiators of the same religion. Human nature too is eternally uniform and unchanging. Therefore, the guidance people need, its fundamental tendency, and its ultimate ideal are likewise uniform, eternal, and unchanging. This fundamental eternal ideal is called ‘din.’ And for this reason, Islam is the indivisible way of life finally instituted for all humanity. From Hazrat Adam (peace be upon him) to the last Prophet, Muhammad (peace be upon him), all prophets were bearers, proclaimers, and advocates of the establishment of the religion of Islam. In the succession of prophets, Hazrat Muhammad (peace be upon him) was the final one. Just as Allah sent him last of all, He also granted him comprehensive perfection beyond conception. In terms of human qualities, as well as in the qualifications of prophethood, he was an incomparable personality. Allah established him for later generations as a radiant sign for people of every level and in every direction and field. The Shariah revealed to him is eternal, for all humanity, and the sole means of attaining comprehensive welfare in both this world and the Hereafter. The dimensions of time and place, and the cycles of change and development, are incapable of touching it. For this reason, prophethood reached its final culmination in him. And for this reason he is the ‘Seal of the Prophets’ and the ‘Mercy to the Worlds.’

I have already said that the Noble Messenger (peace be upon him) is a complete example for humanity. There is no aspect or action of human life concerning which guidance cannot be obtained from the Noble Messenger. His life contains a clear example regarding everything: personal, family, and married life; social, political, and economic life; mutual transactions; establishing relationships; kinship and enmity; education and training; the governance and administration of the country; and international relations, war, and peace.

The Noble Messenger (peace be upon him) demonstrated the highest degree of effort in proclaiming and establishing the Islamic ideal. For this purpose, he had to undertake an all-out struggle and a relentless campaign. This was no easy task. If it could have been accomplished merely by weaving subtle webs of thought or creating magical formulas of speech, then philosophers enthroned in the detached serenity of thought and imagination could likewise have brought about such a revolution in minds and lives, and could have undertaken the arduous tasks of rebuilding dead nations and governing states. In reality, this work is carried out through the direction and guidance embodied in the life of a prophet. Prophethood is not something that can be acquired, nor is it a possession obtainable through inheritance. It is solely a gift from Allah. Those who regard it as wholly or partly attainable hold a belief contrary to the clear declaration of the Qur’an. Allah the Exalted has declared plainly:

اللَّهُ يَصْطَفِي مِنَ الْمَلَائِكَةِ رُسُلًا وَمِنَ النَّاسِAllah Himself chooses and appoints messengers from among human beings and the angels. (Surah al-Hajj, verse 75)

اللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَتَهُ

He knows best to whom and where He will place prophethood and messengership. (Surah al-An‘am, verse 123)

For this reason, the Prophet—and for us, the final Prophet, Hazrat Muhammad (peace be upon him)—is the eternal and complete example, to be followed in every sphere of life. Through him we received the great holy Book, the Majestic Qur’an; it too is an imperishable example for us. Likewise, the Sunnah, formed from his words, deeds, and approvals, is an eternally radiant lamp. This is the philosophical foundation of Hadith. Upon it is built the everlasting edifice of the Islamic way of life.

The civilization whose foundations were laid in the land of Arabia fourteen hundred years ago had Allah the Exalted as its sole sovereign and the last Prophet, Hazrat Muhammad (peace be upon him), seated in the place of its leadership. But since this civilization was not meant only for one country or one age, but was enduring and beneficial for all people, irrespective of the countries, societies, nations, and ages of the world, two alternative means were preserved for humanity in order to make the two fundamental bases of civilization—Allah’s sovereignty and the Messenger’s leadership—eternal, enduring, and everlasting. These two means are the Majestic Qur’an, the symbol of Allah’s sovereignty, and the Sunnah, the practical embodiment of the Messenger’s absolute leadership. Through these two, Allah’s law, the Messenger’s example—that is, Islam—can remain an eternal truth and an everlasting system in human society; people of every nation and every age can build new societies and civilizations upon these two permanent foundations. For this reason, just as the Majestic Qur’an has been preserved intact and unchanged through Allah’s special arrangement and remains extant today, so too the example of the Noble Messenger—the Sunnah or Hadith—has been protected from the devouring grip of destruction and extinction.

Indeed, for fifteen hundred years the Muslim nation has accepted Hadith alongside the Majestic Qur’an as a foundation of Islam; far from any disagreement having arisen among Muslims on this matter in the past, no Muslim of any age ever entertained the slightest doubt. Moreover, if anyone refused to accept and follow these two foundations together

no Muslim was prepared to grant him even the slightest recognition in Muslim society.

But today a small group of people is being encountered here and there among Muslims who refuses to accept the Messenger’s Sunnah, alongside the Majestic Qur’an, as a source of Islam. There are also some who express doubts about whether Hadith was preserved at the proper time and in the proper manner, and who have been influenced by the false propaganda of Western scholars on this matter. As a result, it would have been unusual if doubts had not arisen in some minds within Muslim society concerning the soundness, reliability, and eternity of the Islamic ideal. Yet, at a stage of the revival and renaissance of Muslim society, such doubt or disbelief concerning the foundation of the Islamic ideal could prove disastrous for the entire nation.

In this context, it was absolutely essential to conduct an impartial historical examination and analysis of The History of the Compilation of Hadith, based on authoritative arguments and evidence in its support.

It may be said that considerable research has been conducted in Arabic and Urdu literature in this field. But its absence from Bengali literature is evidence of the particular poverty of Bengali speakers in the sphere of Islamic culture. In order to remedy this deficiency and remove this deprivation, while also enriching and advancing the Bengali language and literature and dispelling every doubt concerning Hadith, I have spent the past four years conducting extensive study and deep research on this subject. The fruits I have obtained have been incorporated into this work and presented before learned readers. Whether this is a bold step on my part is for thoughtful readers to judge. I offer endless thanks to Allah that, with the support of Bangla Academy, this great work is being printed and published for the first time.

Muhammad Abdur Rahim

173, Nakhালpara

Mustafa Manzil

…………..1965

نضر الله امرء سمع منا شىا

May Allah bless the person who hears something from me and conveys it to others exactly as he heard it. For the one to whom it is conveyed may preserve it better than the one who heard it. (Tirmidhi)

قَالَ  رَسُوْلُ اللهِ صَلَّى اللهُ عليه وَسَلَّم نَضَر اللهُ عَبْدًا سَمِعَ مقَالتىْ فَحَفَظَهَا اوْوَ عَاهَا وَاَدَّها وَرَدَّهَا فَرُبَّ حَامِلِ فِقْهِ اَلَى مَنْ هُوَ اَفْقَهٌ مِنْهُ-    (ابو داؤد)

The Noble Prophet (peace be upon him) said: Allah the Exalted will brighten the face of, and make eternally fresh and radiant, the person who hears my words, memorizes or preserves them in his memory, and conveys them to another person. Many bearers of knowledge are not truly learned; yet many bearers of knowledge convey it to one who understands it better than they do. (Abu Dawud)

The History of the Compilation of Hadith

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

Definition and Identity of Hadith

The Qur’an and Hadith are the fundamental bases of the Islamic way of life. Where the Qur’an presents the basic principles of the way of life, Hadith provides a detailed analysis of the minutest ordinances and an effective method for implementing Qur’anic principles. The Qur’an is the lamp and pillar of Islam, while Hadith is the flood of its diffused light. Just as a lamp without light is unreal, so the Qur’an becomes meaningless when Hadith is rejected. The Qur’an may be called the root and trunk of Islam’s great tree; Hadith is its branches and twigs. A trunk and root without branches are merely useless refuse. It is as though, from the very first day Allah’s law was revealed, the Qur’an put into effect the rule of sending an engineer—the Messenger—with the plan for constructing the edifice of Islam’s way of life. At every stage of time and every phase of changing circumstances, the engineer’s (the Messenger’s) explanations, instructions for practical action, counsel, and advice in constructing the edifice according to the original plan can never be disregarded.

In Islamic knowledge and science, the Qur’an is like the heart, and Hadith is the artery connected to that heart. In the vast field of Islamic knowledge and science, this artery continually pumps a fresh, warm stream of blood, keeping its limbs perpetually fresh and active. Just as Hadith gives an exact explanation of the Qur’an, it likewise presents the sacred biography, principles of conduct, and example of the World Prophet who conveyed the Qur’an, together with a detailed account of his words and deeds, guidance and counsel. For this reason, in the Islamic way of life, immediately after and alongside the Majestic Qur’an, the importance of Hadith is undeniable. Just as servitude and obedience to Allah are impossible without obedience to and practical following of the Messenger, acting according to the Qur’an while excluding Hadith is likewise impossible. Indeed, Hadith and knowledge of Hadith are a priceless and indispensable resource in the Islamic way of life and Islamic scholarship. As an introductory discussion at this stage, we shall present here a detailed discussion of the definition and identity of Hadith, as well as its types and scope.

The Meaning of the Word Hadith

The Use of the Word Hadith in the Qur’an and

The Qur’anic Basis of Hadith

In analyzing the word ‘Hadith,’ Imam Raghib al-Isfahani wrote:

اًلحَدِيثُ: وَاَلْحدِيْثُ كَوْنُ اَلشَّئِ بَعَدَ اَنْ لَّمْ تَكُنْ عِرضَاً كَاَنَ تَوْ اَوْجَدْ هَرَّا وكٌلُّ كَلاَمٍ يَبْلُعُ الْانْسَانَ مِنْ جَهَةِ الْسَّمْعِ اَوِ الْوَحِىْ فِىْ يَقْظَتِهِ اَوْ مَنَامِهِ حَدِيْثٌ-

‘Hadith’ and ‘huduth’ mean the coming into existence of something that previously did not exist, whether it is fundamental or non-fundamental. Anything that reaches a person through the sense of hearing or through revelation, whether in sleep or wakefulness, is called Hadith.

He wrote elsewhere:

شَىَّ ىُلْقَى فِىْ رَوْعٍ اَحَدٍ مِنْ جِهَةِ الْملأَ

Whatever is inspired in a person’s inner self from the higher world is Hadith.[مفردات راغب اصفهانى صفحه]

Conversation during dreams is called ‘Hadith’ in the Majestic Qur’an. In the Qur’an, it is stated in the words of Hazrat Joseph:

وَعَلَّمْتَنِي مِن تَأْوِيلِ الْأَحَادِيثِ –

You have taught me the interpretation of dreams. (Surah Yusuf, verse 101)

Regarding the meaning of this verse, Imam Raghib wrote:

اَىْ مَا يحَدِّثُ بِهِ الأِنسَانَ فِىْ نَوْمِهِ-

That is, whatever is said to a person in a dream.[مفردات راغب صفع]

Allah the Exalted has called the Majestic Qur’an ‘Hadith.’ It is stated in the Qur’an:

فَلَعَلَّكَ بَاخِعٌ نَّفْسَكَ عَلَىٰ آثَارِهِمْ إِن لَّمْ يُؤْمِنُوا بِهَٰذَا الْحَدِيثِ أَسَفً ا [الكهف:٦]

If they do not believe in this ‘discourse’ (Book), O Prophet, you may perhaps grieve yourself to death over them.

It is stated elsewhere:

فَلْيَأْتُوا بِحَدِيثٍ مِّثْلِهِ إِن كَانُوا صَادِقِينَ [الطُّور:٣٤]

(If they do not accept the Qur’an as Allah’s Book,) they should produce a book like it, if they are truthful.

It is stated in Surah al-Zumar:

اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ كِتَابًا مُّتَشَابِهًا

Allah the Exalted has revealed the finest discourse in the form of a Book, consistent with itself.

Here, Hadith has been used in the sense of Book or discourse.

The word “Hadith” means speech or utterance. In the following verses of the Qur’an, it is used in the sense of speech or utterance:

*********************************

In what speech, then, will they believe?

*************************************

And when the Prophet confided a certain statement to one of his wives.

****************************

Do you marvel at this statement?

In these few verses, the word “Hadith”حديث is used in the sense of “speech” or “utterance.” In the Noble Qur’an, this word is also used in the senses of new tidings, news, and a new statement. For example:

******************************************************

Has the news of Ibrahim’s honored guests reached you?

******************************************************

Have you learned the news of Musa?

******************************************************

Have you learned the story of those soldiers?

******************************************************

Has the news of the Overwhelming Event reached you?

******************************************************

Are you now turning away from this statement?

From this word “Hadith” is derived “Tahdith”تحديث, and in the Qur’an it is used in the sense of narrating, proclaiming, and speaking. For example—

******************************************************

And proclaim the favor of Allah:

Allamah Abul-Baqa said:

******************************************************

“Hadith means speaking and conveying news. [4**************************************************]

In short, according to Arabic dictionaries and Qur’anic usage, the word “Hadith” means speech, utterance, tidings, news, and affair or matter. The Noble Prophet (peace be upon him) spoke to people in order to convey Allah’s message; through his own words, he explained various important teachings, facts, and truths of Islam, clarified profound truths, and, through sermons and addresses, explained and analyzed the Book of Allah. For this reason, it was called “Hadith.”

The Noble Prophet (peace be upon him) himself conveyed all the commands and ordinances of Islam, acted according to Allah’s law, and implemented Allah’s law through his own practice. For this reason, accounts of his various practices were also called “Hadith.”

Through special care and effort, the Noble Prophet (peace be upon him) prepared the noble Companions on the basis of Islam’s elevated ideal, and shaped their character, thoughts, beliefs, and outlook according to Islam’s exalted standard. For this reason, the words and deeds of the noble Companions that the Noble Prophet (peace be upon him) approved and endorsed—or at least did not object to—were also called “Hadith.”

In a word, the Prophet’s words, accounts of his deeds, and his approvals and endorsements are called Hadith. A Hadith proves that the Noble Prophet (peace be upon him) himself called it “Hadith.” Hazrat Abu Hurayrah (may Allah be pleased with him) asked him, “Who will be the most fortunate person, the one who will be blessed with the Messenger’s intercession on the Day of Resurrection?” The Noble Prophet (peace be upon him) then said:

******************************************************

I think no one before you has asked me about this Hadith. This is especially because I see you to be the most eager and desirous to hear Hadith. [5****************************************************** ]

The Noble Qur’an is the final and complete Scripture of the religion of Islam. It was revealed to the final Prophet. Allah Most High sent the Noble Messenger (peace be upon him) as the Prophet of Islam, the preacher and founder of the Islamic way of life, and the guide and teacher of humanity. The Messenger recited this great and sacred Scripture, the Noble Qur’an, from beginning to end and made the people hear it; many Companions memorized it immediately. Above all, through his own way of life, thoughts and beliefs, conduct and practical example, the Messenger demonstrated the implementation of Islam’s fundamental laws, teachings, exhortations, and commands and prohibitions; in other words, he completely shaped a nation on the basis of this ideal. Indeed, the noble life of the Prophet was the practical form of the Noble Qur’an, and thus of Islam—the enactment of the Qur’anic ideal. Therefore, in Islamic terminology, all the words, deeds, approvals, and endorsements of the Noble Messenger concerning the religion of Islam are called “Hadith.”

“Hadith” is not merely a lexicographical word. It is, in essence, a special Islamic technical term. Accordingly, whatever saying of the Noble Messenger, account of his deed, or approval and endorsement of a saying or deed is established through a trustworthy and reliable chain, is called “Hadith” in Islamic terminology.

“Hadith” is also called “Khabar” in Arabic. The difference, however, is that the word “Khabar” has a broader meaning than Hadith. “Khabar” jointly denotes both Hadith and history.[6****************************]

Calling the Prophet’s words, deeds, approvals and endorsements, and accounts of his condition “Hadith” is not an invented matter. The Noble Qur’an contains decisive proof of it. There is no doubt that the religion given by Allah is a particularly important favor for all humanity. In the Noble Qur’an, this “religion” has been declared to be a favor from Allah, and proclaiming and publicizing the favor has been called “Tahdith” (to narrate, proclaim, and publicize).

Regarding the favors of Allah, Allah Most High said:

******************************************************

Remember Allah’s favor upon you, and also remember the Book and the wisdom that He sent down to admonish you.

In connection with perfecting and completing the religion of Islam, Allah Most High also mentioned it as a favor. It is stated:

****************************************************** (Surah al-Ma’idah—3)

Today I have perfected your religion for you, completed My favor upon you, and chosen Islam as your religion.

In the two preceding verses, the religion of Islam, that is, the Noble Qur’an, has been clearly declared to be “Allah’s favor.” The command to narrate and proclaim this favor is given in the following verse of the Noble Qur’an:

****************************************************** (Surah al-Fajr—11)

So proclaim, publicize, and narrate the account of Allah’s favor. [Allamah Baydawi wrote in his commentary on this verse: ******************************************************

“Here, ‘favor’ refers to prophethood, and ‘Tahdith’ means proclaiming it.”

Allamah al-Alusi wrote:

“Many have stated that ‘favor’ means the Qur’an.”]

It is in this sense that the verbal accounts of all that Hazrat Muhammad (peace be upon him) said and did as Prophet and Messenger have been called “Hadith” in Islamic terminology. Not only that: if a Companion said something or did something in his presence and he approved or endorsed it, or did not object to it, the account of that too would be called “Hadith.” For the Noble Prophet (peace be upon him) came into the world bearing the responsibility of proclaiming and establishing truth and justice, and opposing and resisting every wrong and falsehood. It is inconceivable that a false statement or deed opposed to Islam and contrary to the Islamic spirit could be performed in his presence, while he neither objected to it nor prevented the Companions from it, but instead remained silent and passive. Indeed, this was not possible.

Secondly, if the Messenger had remained silent and inactive upon seeing wrongdoing and sin being committed, his fundamental duty would have remained unfulfilled. Allah Most High said:

(Surah al-Ma’idah: Verse 67)يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنزِلَ إِلَيْكَ مِن رَّبِّكَ ۖ وَإِن لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ

O Messenger, convey properly what has been revealed to you from your Lord. If you do not do so, then you have not fulfilled the responsibility of conveying Allah’s message.

At this point, Ibn Jarir al-Tabari quoted an important statement by Ibn Zayd. He said:

******************************************************

It was said that if the Noble Prophet (peace be upon him) had wished to conceal anything revealed through revelation, he would certainly have concealed Surah “Abasa wa Tawalla,” which was revealed concerning his own “error.” [8****************************************************** ]

Indeed, the authentic account of the Noble Prophet’s life conclusively proves that, even at the critical moments of his life, he did not fall short in fulfilling the responsibility of prophethood or in openly proclaiming Allah’s Word revealed through revelation. He never displayed neglect or weakness in this matter. At the beginning of the Islamic call, he rejected with an untroubled face and intense disgust even the temptation of abandoning the campaign to propagate Islam in exchange for the most beautiful women, vast wealth, and absolute kingship over Arabia. [9******************************************************] Therefore, there can be no doubt that he never ceased propagating the religion for even a moment, never refrained from opposing wrongdoing, and never stopped short of correcting any error or defect he saw in anyone. For this reason, the accounts of his own words and deeds, and of whatever words or deeds he approved or did not oppose, were called “Hadith.”

If a Companion performed an act or said something in the presence of the Messenger and he did not object to it, the Companions were unanimous that it was sanctioned by the Shariah; and the Prophet’s approval, endorsement, and silence were also regarded as one of the principal sources for knowing the Shariah’s ruling on a matter. An incident may be mentioned here. When Hazrat Jabir ibn Abdullah (may Allah be pleased with him) swore by Allah while making a statement, Muhammad ibn al-Munkadir objected. He said:

******************************************************

Are you swearing by the name of Allah?

He replied:

******************************************************

I heard Hazrat Umar swear by Allah in the presence of the Noble Prophet (peace be upon him), but the Noble Prophet (peace be upon him) neither disliked it nor objected to it.[10********************************************]

Here, several statements from authoritative books concerning the definition of Hadith are being quoted. This will make the matter clearer.

Imam Sakhāwi said:

******************************************************

In the dictionary, “Hadith” (new) is the opposite in meaning of “Qadim” (old). In the terminology of the Muhaddiths, however, Hadith means the Messenger’s words, deeds, approvals and endorsements, and attributes; even his movements while awake and asleep are included.[11****************************************************** ]

It is stated in the introduction to Bukhari Sharif:

******************************************************

Hadith is the knowledge through which the words, deeds, and condition of the Noble Prophet (peace be upon him) are known.[12**********]

Allamah Badr al-Din al-Ayni and Nawab Siddiq Hasan wrote:

******************************************************

The science of Hadith is a special knowledge through which the words, deeds, and condition of the Noble Prophet (peace be upon him) can be known. [13************* The Messenger’s words means ************ words uttered by him in the Arabic language. These may be of various kinds. The Messenger’s deeds means:**************************************]

Shah Abdul Aziz (may Allah have mercy on him) wrote in the introduction to the book Mishkat al-Masabih:

******************************************************

The scholars of earlier times used the name “Hadith” for the sayings and accounts of the deeds of the Companions, Followers, and Followers of the Followers, as well as their legal opinions. They counted a single account narrated through two independent chains as two Hadiths. [14****************************************************** ]

Nawab Siddiq Hasan (may Allah have mercy on him) also said this. In defining Hadith, he wrote:

******************************************************

Likewise, the sayings, deeds, and approvals of a Companion, and the sayings, deeds, and approvals of a Follower, are also called Hadith.[15****************************************************** ]

The difference, however, is that he did not call the accounts of the sayings and deeds of the Followers of the Followers “Hadith.” Yet there is no doubt that, like those of the Companions and Followers, the accounts of the sayings, deeds, and approvals of the Followers of the Followers are also especially important and necessary for interpreting and explaining the Qur’an and Hadith and applying them in practice. In the books of Hadith and Tafsir, reliable statements of this kind narrated from Companions, Followers, and Followers of the Followers have likewise been counted among Hadith. Although their technical names differ. The renowned Hadith scholar Hafiz Sakhāwi wrote:

******************************************************

“Likewise, the earlier scholars called each of the reports and legal opinions of the Companions, Followers, and others (the Followers of the Followers) ‘Hadith.’” [16******]

In other words, although the accounts of the words, deeds, and approvals of the Noble Prophet (peace be upon him), the noble Companions, the Followers, and the Followers of the Followers are generally called “Hadith”—because the words, deeds, and approvals of all of them revolved around the same fundamental subject—nevertheless, since they differ in Shariah status, distinct technical terms have been assigned to each. Thus, the words, deeds, and approvals of the Noble Prophet are called “Hadith.” The words, deeds, and approvals of the Companions are called Athar (اثار and the accounts of the words, deeds, and approvals of the Followers and Followers of the Followers are called “Fatwa.” For their actions were carried out on the basis of the Qur’an and Hadith. [These three types of Hadith also have three distinct technical names: the accounts of the Prophet’s words, deeds, and approvals are called Marfu; those of the Companions are called Mawquf; and those of the Followers are called Maqtu.

مقد مة صحيح بخارى ص -13]

Hadith and Sunnah

Another name for Hadith is “Sunnah.” The word “Sunnah” means a path to follow, and a principle and method of conduct. It is not the “Sunnah” current and used in the science of Fiqh.

Imam Raghib wrote:

******************************************************

“Sunnat al-Nabi” means the path and method that the Noble Prophet (peace be upon him) chose and followed. [18****] It is sometimes used as a synonym for the word “Hadith.” It is written in the book Taj al-Masadir:

******************************************************

“Sunnah” means establishing a path. “Mu‘adh established a path for you.”

In this Hadith, the word “Sunnah” has been used in precisely this sense. [*********19]

In other words, the supreme law propagated by the Noble Prophet (peace be upon him), which demonstrates and expresses Allah Most High’s will and pleasure, is Sunnah. In Qur’anic language, ****** this is what is meant by the “excellent ideal.” The “most excellent ideal” of the Noble Messenger, which Allah Most High has commanded people to follow, can be known from this Hadith itself. For this reason, the Muhaddiths—especially the later Muhaddiths—used “Hadith” and “Sunnah” in the same sense. [20*********] It is stated:

******************************************************

The word “Sunnah” refers to the words, deeds, and silence of the Messenger, as well as the words and deeds of the Companions. [21*********]

Allamah al-Jazairi wrote:

******************************************************

The word “Sunnah” generally refers to words, deeds, and approvals attributed to the Messenger. According to specialists, it is synonymous with Hadith.[22***********]

Allamah Abdul Aziz al-Hanafi wrote:

******************************************************

The word “Sunnah” refers to the words and deeds of the Messenger, and it is also used to mean the practical way of conduct followed by the Messenger and the Companions. [23***********]

Safi al-Din al-Hali wrote:

******************************************************

“Sunnah” means all the words, deeds, and approvals of the Messenger apart from the Qur’an. [24************]

The conclusion at this point is that the word “Sunnah” is not completely and in every respect identical to the word “Hadith.” For “Sunnah” is the Messenger’s practical way of conduct, whereas “Hadith” includes, besides the Messenger’s deeds, his words and approvals. [For this reason, it is also said in the science of Hadith: Sufyan al-Thawri is an Imam of Hadith; al-Awza‘i is an Imam of Sunnah, not an Imam of Hadith; and Malik ibn Anas is an Imam of both. *****************]

The Subject Matter of Hadith

What is the subject matter of Hadith? What subjects are principally discussed in it? On this matter, all the eminent experts in the science of Hadith have agreed and written:

******************************************************

The subject of discussion in the science of Hadith is the noble person of the Noble Messenger (peace be upon him), insofar as he is the Messenger of Allah Most High.[26 ********************]

That is, whatever Hazrat Muhammad (peace be upon him), as Allah Most High’s chosen and sent Messenger, said, did, permitted to be said or done, or approved while invested with this rank, together with the noble person of the Noble Messenger that unfolded and shone through these things, constitutes the subject matter of the science of Hadith. All these matters are discussed in Hadith, and by reading Hadith one can learn precisely these things. Hadith is also the only reliable means of learning the detailed and trustworthy account of the Noble Messenger’s words, deeds, approvals, and lifelong striving and struggle.

Indeed, Hadith is not a narrow, restricted, one-sided, or small-scale resource. It is intrinsically a vast and comprehensive body of thought. The full and detailed picture of the great revolutionary movement that arose in Arabia under the magnificent leadership of the Universal Prophet Muhammad (peace be upon him) emerges most clearly from the Hadith. The complete account of the Messenger’s life, the revolutionary activities of him and the Companions, and the details of his extensive and fundamental reforms in the social, civilizational, international, political, and moral circumstances of his time are also included in the Hadith.

The breadth of the Hadith is undeniable, and it is not at all difficult to understand its true nature. The scholars of earlier times also understood this comprehensive character of the Hadith. Although the Hadith collection compiled by Imam Bukhari is known as Bukhari Sharif, its original and complete title is:

******************************************************

A comprehensive compilation of accounts, supported by sound chains of transmission, concerning the actions of the Noble Messenger and all the circumstances and events of his contemporary era. [27****************]

The Purpose and Significance of Studying Hadith

What is the purpose of studying Hadith? What objective should one have in studying Hadith, and what is the significance of studying it? This too deserves special mention. Allama Badr al-Din Ayni and other scholars have written:

******************************************************

The attainment of supreme welfare in both worlds is the significance of studying Hadith. [28**********]

Nawab Siddiq Hasan wrote:

******************************************************

The objective of studying Hadith is to attain the highest welfare in this world and the Hereafter. [29**************]

Allama Kirmani wrote:

******************************************************

******************************************************

‘After the Quran, the most exalted, finest, and greatest treasury of knowledge, rich in information and insight, is the knowledge of Hadith. This is because through it the purpose and significance of the Word of Allah can be known, and the objectives of all of Allah’s commands and injunctions can likewise be understood from it. For most of the Quran—and, broadly speaking, all of it—consists only of general principles and moral teachings. From it, only general matters can be learned. [30]

In short, the Hadith is the history of the fall of one civilization and the emergence, rise, and establishment of a new civilization. It is from this perspective that the study of Hadith is essential.

Classification of Hadith According to Definition

The definition of Hadith given above clearly reveals its three primary categories: words uttered by the Messenger, his own deeds and conduct, and accounts of words and deeds approved in his presence. All Hadiths are divided into these three categories. However, these three categories differ in practical significance, application, and practical value. The first place belongs to the words of the Messenger—what he himself said on any matter; this is the first source of the Islamic way of life. It is called the Messenger’s ‘Qawli Hadith’—‘verbal Hadith’—in which one of the Messenger’s own statements is quoted.

The second category consists of accounts of the Prophet’s own actions and conduct. The Messenger (peace be upon him) brought the religion of Islam and, in practice, followed it to the letter, carrying out every action accordingly. Through his actions and character, all the laws, regulations, and practices of Islam became manifest. Not a single action of his could be contrary to Islamic Shariah. Therefore, each of his actions is worthy of being regarded as a foundation of Islamic Shariah. A Hadith that mentions an action performed by the Messenger in his capacity as Messenger is called a ‘Fi‘li Hadith’ (*******).

The third category consists of words and actions of the Companions that received the approval and endorsement of the Noble Messenger (peace be upon him). As stated earlier, if anything contrary to Islamic Shariah was said or done in the Prophet’s presence, the Messenger could not fail to object to or prohibit it. From an account of such a statement or action, the position of the Shariah can undoubtedly be known. Thus, this too is a source of Islamic Shariah. A Hadith mentioning such an incident is called a ‘Taqriri Hadith’ (**********).

For the purpose of making the matter clearer and easier to understand, three Hadiths from these three categories are quoted below:

******************************************************

It is narrated from Anas (may Allah be pleased with him) that he said: The Noble Messenger of Allah (peace be upon him) said: When a sinful person is praised and extolled, Allah the Exalted becomes displeased and angry, and because of this the Throne of Allah trembles. (Bayhaqi)

Because a particular statement of the Messenger is mentioned here, this is called a ‘Qawli Hadith’.

******************************************************

It is narrated from Abu Musa (may Allah be pleased with him) that he said: I saw the Noble Messenger (peace be upon him) eating rooster meat. (Bukhari and Muslim)

This Hadith gives an account of one of the Messenger’s actions. Therefore, it is a ‘Fi‘li Hadith’.

******************************************************

It is narrated from Ibn Abi Awfa (may Allah be pleased with him) that he said: We fought seven battles together with the Noble Messenger (peace be upon him). While staying with him, we used to eat locusts. (Bukhari and Muslim)

This is a ‘Taqriri Hadith’.

Types of Hadith According to Subject Matter

There are several types of Hadith according to subject matter. Imam Shafi‘i (may Allah have mercy on him) said: Hadith is of three types. The first type consists of those matters clearly mentioned in the Noble Quran which the Prophet (peace be upon him) explained and analyzed in his own words. The Noble Quran mentions many laws and regulations in a general and unelaborated manner; the Noble Messenger presented their detailed form and explained them. He presented many brief and obscure matters to the Muslims in his own words in a detailed and clear manner. This is the second type of Hadith. The third type consists of those Hadiths in which the Noble Messenger mentioned many matters not mentioned in the Quran. Since these three types of Hadith are sources of knowledge obtained by the Noble Messenger from Allah, directly or indirectly, they are all as reliable and trustworthy as the Quran. [Kitab al-Risalah—Imam Shafi‘i (may Allah have mercy on him)]

At this point, a summary of Shah Waliullah Dehlawi’s discussion is quoted below:

The Hadiths narrated from the Noble Prophet and compiled in the books of Hadith are of two types from the perspective of deriving rulings of the Shariah. The first type consists of everything the Noble Messenger (peace be upon him) said in fulfillment of his special responsibility as Messenger. In the verse, ‘Accept whatever the Messenger gives you and refrain from whatever he forbids you,’ Allah’s command is proclaimed specifically concerning this type of Hadith. What the Messenger (peace be upon him) said concerning the wondrous matters and events of the Hereafter and the unseen realm also belongs to this type of Hadith. These Hadiths derive from knowledge received through revelation. Hadiths explaining the laws and regulations of the Shariah, the procedures of worship, and systems relating to society and public welfare, as well as encouraging their observance, also belong to this category. However, some of them were received directly through revelation and some were the result of the Noble Prophet’s own ijtihad. Of course, the Prophet’s judgment could never have remained established upon an error. It is not necessary that his ijtihad be based directly upon a specific command of Allah. Often Allah the Exalted would inform His Prophet of the purposes and objectives of the Shariah; teach him the rules for formulating the Shariah, making it easy, and determining commands and prohibitions; and the Prophet would explain the objectives obtained through revelation according to the laws and rules known through revelation. Matters of reason and welfare that he presented unconditionally, for which no time or limit was specified—such as good and bad character—also belong to the sphere of fulfilling the responsibility of Messengership, and most of them were received from the source of revelation. This means that Allah the Exalted informed the Messenger of the rules governing society and public welfare; the Prophet derived reasoning or evidence from those rules and presented it as a principle. Hadiths concerning the merit of deeds, the qualities of those who perform them, and praise also belong to this category. In my view, most of these were received through revelation, while some were the product of his ijtihad. The second type of Hadith does not belong to the sphere of fulfilling the responsibility of Messengership. The Noble Messenger (peace be upon him) said:

******************************************************

I am only a human being. Therefore, when I command you concerning your religion, accept it and observe it. But if I command you to do something based on my own opinion, then remember that I am only a human being.

In this statement, the Noble Messenger (peace be upon him) referred precisely to the second type of Hadith. Seeing the Muslims of Medina inserting the branches of male date palms into female date palms in the hope of obtaining a very large harvest, the Noble Prophet (peace be upon him) expressed the opinion that ‘there would be no harm if you did not do it,’ and said:

******************************************************

It might have been better if you had not done this.

But because they did not do it, the harvest produced the following year was extremely small. Then the Noble Prophet (peace be upon him) said:

******************************************************

‘I had held an opinion, and I told it to you; if the opinion was mistaken, do not blame me for it. But when I relate something from Allah, you must certainly accept it, for I do not speak falsely about Allah.’ [These few Hadiths are mentioned on page 264 of the second volume of Muslim Sharif.]

****************************************************** ]

What the Noble Messenger (peace be upon him) said concerning medicine, the properties of substances, and similar matters also belongs to this category. He said:

******************************************************

You should certainly keep a dark black horse with a light-colored white forehead.

This was said in light of the Messenger’s knowledge gained through practical experience.

What the Messenger (peace be upon him) did out of habit—not as worship—or did incidentally—not intentionally—has no basis in the Shariah. When a group of people expressed to Zayd ibn Thabit (may Allah be pleased with him) their desire to hear Hadith, he said: ‘I was the Messenger’s neighbor. Whenever revelation descended upon him, he would send for me, and I would go and write it down. It was his habit that when we discussed worldly matters, he would also speak of worldly matters with us. When we discussed the Hereafter, he would also speak of the Hereafter with us. When we discussed food and drink, he would also speak of those things with us. Should I now tell you all these as Hadiths of the Messenger?’ This statement is relevant in this context.

Besides this, many measures were instituted for the limited welfare of the people during the Messenger’s time. They were not eternal rules for all people. An example is when a king equips an army and assigns it a particular insignia. In this regard, Umar al-Faruq (may Allah be pleased with him) said:

******************************************************

Why do we need to perform ramal? We used to do it previously to show it to a people whom Allah the Exalted destroyed.

But later he clearly realized that there might be another reason for performing ‘ramal’ and that it could by no means be abandoned.

Hadiths concerning special methods of warfare and particular procedures and forms of judicial decision-making are also included in this category. [Quoted from Hujjatullah al-Baligha, volume 1, page 102.]

There is no obligation that it should necessarily prove to be true in the proper sense. The Messenger’s prohibition concerning the customary practice in Arabia related to date palms also belonged to this category. Imam Nawawi, discussing this matter, wrote:

******************************************************

According to the experts, this statement of the Prophet did not constitute a report concerning a matter; rather, it was merely his opinion, as mentioned in the Hadiths on this subject. They also said that in worldly matters, the Noble Prophet’s opinion and understanding were like those of other people. Therefore, the occurrence of such an event—its proving to be unrealistic—is not impossible, nor is it a cause of any error or fault. [Nawawi, Sharh Muslim, volume 2, page 264]

It is also essential to remember regarding the Messenger’s ijtihad that the Noble Messenger (peace be upon him) exercised ijtihad concerning matters on which no revelation had descended. If this ijtihad was correct, Allah allowed it to be established and put into effect; and if it contained a human error, Allah informed the Messenger about it and warned him. Therefore, the Messenger’s ijtihad is also regarded as part of the Sunnah. The Hadith contains accounts of all these instances of ijtihad. Thus, there is no fundamental difference or contradiction between Hadith and the Messenger’s ijtihad. [**************]

But whatever the Noble Messenger (peace be upon him) said concerning religion and Shariah—in matters of creed, worship, moral character, the Hereafter, and social and civilizational affairs—was all received from the source of revelation, possesses eternal value and lasting significance, and can never be abandoned. [Hujjatullah al-Baligha, volume 1**********]

Hadith Qudsi

There is another type of Hadith, which is called ‘Hadith Qudsi’حديث قدسىis called.قدسى‘Qudsi’قدسis formed from ‘Quds’; its meaning isالظهرpurity and majesty. Another name of Allah is ‘Quddus’قدوس: the Majestic; the Holy. [*******]

This type of Hadith is called ‘Hadith Qudsi’ because its essential meaning is received directly from Allah. Whatever Allah the Exalted made known to His Prophet through inspiration or dreams, the Prophet conveyed in his own words. It is distinct from the Quran, because both the words and language of the Quran descended from Allah through revelation. The renowned Hadith commentator Allama Mulla Ali al-Qari, while defining ‘Hadith Qudsi,’ said:

******************************************************

******************************************************

Hadith Qudsi consists of those Hadiths which the most excellent narrator, the supremely trustworthy Muhammad (peace be upon him), radiant like the full moon, narrates from Allah—sometimes having learned it through Gabriel, and sometimes receiving it directly through revelation, inspiration, or a dream. The responsibility of expressing it in whatever language is assigned to the Messenger. [38************]

Allama Abul Baqa wrote in his book Kulliyat:

******************************************************

******************************************************

The words, language, meaning, sense, and statement of the Quran all descended from Allah through clear revelation; but the words and language of ‘Hadith Qudsi’ belong to the Messenger, while its meaning, sense, and statement were received from Allah through inspiration or dreams. [39**********]

Allama Tayyibi also supported this view. He said:

******************************************************

******************************************************

Gabriel descended to the Noble Messenger with the words and language of the Quran. But Allah made known the essential meaning of ‘Hadith Qudsi’ through inspiration or dreams. (For this reason, Hadith Qudsi is known as the word of Allah.) Apart from this, however, the other Hadiths were not proclaimed as the word of Allah, nor were they narrated in His name. [40********]

The Difference Between the Quran and Hadith Qudsi

The differences between the Quran and Hadith Qudsi are as follows:

(a) The Noble Quran was not revealed except through Gabriel; its words and language certainly descended from the Preserved Tablet. Its transmission is mutawatir—continuous, certain, and beyond doubt—at every stage and in every age.

(b) Only the Noble Quran is recited in prayer; prayer is not valid without the Quran, and prayer is not valid even if Hadith Qudsi is recited in place of the Quran.

(c) Hadith Qudsi may be touched even by an impure person or by a woman who has completed menstruation or postnatal bleeding, whereas it is forbidden for them to touch the Quran.

(d) Hadith Qudsi is not a ‘miracle’ like the Quran.

(e) A person does not become a disbeliever by rejecting Hadith Qudsi, as one becomes a disbeliever by rejecting the Quran. [41***********]

Shaykh Muhammad Ali Faruqi divided Hadith into two categories: first, Hadith Nabawi—the Hadith of the Noble Messenger; and second, Hadith Ilahi—the Hadith of Allah. The latter is called ‘Hadith Qudsi.’ He wrote:

******************************************************

‘Hadith Qudsi’ is that which the Noble Prophet (peace be upon him) narrates from his Lord, Allah the Exalted; whatever he does not narrate in this manner is Hadith Nabawi. [42************]

‘Hadith Qudsi’ is not the Quran; nevertheless, it contains the enchanting fragrance of Allah’s sacred realm. It too is a ‘light’ coming from the unseen world. The majestic and imposing character of Allah, possessed of great power, is also found in it. This is ‘Hadith Qudsi.’ It is also called ‘Ilahi’ or ‘Rabbani.’ [43************]

In the books of Hadith from earlier times, Hadith Qudsi was narrated in the following wording:

******************************************************

The Noble Prophet (peace be upon him), narrating from Allah, said………..

Later Hadith scholars quoted it in the following wording:

******************************************************

Allah said—that which the Noble Prophet (peace be upon him) narrated from Him……..

Needless to say, the original narrator of both kinds of statements is the same, namely, Muhammad (peace be upon him). [44***********]

Sanad and Matn

The chain and successive line of narration through which the essential content of a Hadith reached the compiler of the book is called ‘sanad’ in the terminology of the science of Hadith. In it, the names of the narrators of the Hadith are arranged one after another. For this reason it has been said:

******************************************************

The successive chain through which the original Hadith reaches us is the sanad. [Muqaddimah al-Hadith al-Muhaddithun, pages 2, 3, 4.]

It has been said:

******************************************************

The chain of the Hadith—the succession of its narrators—is called the sanad.

******************************************************

The essential content and wording of a Hadith are called the ‘matn’.

Shaykh Abdul Haq wrote:

******************************************************

The portion following the point to which the isnad chain has reached is called the matn.

From the perspective of the qualitative differences among the isnad or transmitters, hadith may be divided into three categories. The first comprises those hadith transmitted through hafiz mutqin (a hadith memorizer capable of retaining them accurately). The second comprises those whose transmitters are obscure and of average ability in memory and care. The third comprises those hadith transmitted by weak, unacceptable, and rejected people. [46*********]

Classification of Hadith According to Their Isnads

Considering the level to which the isnad—the chain of transmission—has reached and the manner in which it has reached there, hadith have been divided into several categories, each of which has been given a technical name. A detailed discussion of this follows:

1. Marfu: A hadith whose chain of transmission reaches the Messenger (peace be upon him), through which a statement of the Messenger himself, an account of an act performed by him, or his approval of something is narrated; whose chain of isnad has been preserved from the Noble Messenger (peace be upon him) to the compiler of the hadith book, with not a single transmitter omitted in between, is known as a hadith marfuحديث نرفوع.

Imam Nawawi defined it in the following words:

******************************************************

“Marfu is a hadith narrated specifically as a statement of the Messenger—not the statement of anyone else.” [47********]

Ibn al-Salah wrote:

******************************************************

Whatever is the statement of the Messenger, and not of anyone else—not even a Companion—is known as a hadith marfu. [48********]

This can be clearly understood through examples. For instance, a Companion said:

******************************************************

The Noble Messenger (peace be upon him) said:

******************************************************

I heard the Noble Messenger (peace be upon him) say:

Hadith narrated through such a chain are known as hadith marfu qawli.

Or a Companion said:

******************************************************

I saw the Noble Messenger (peace be upon him) do this.

This is known as hadith marfu fili, because it presents, through a Companion’s narration, an account of an act of the Noble Prophet.

Or a Companion said:

******************************************************

I performed this act in the presence of the Noble Messenger (peace be upon him), but he did not object to it.

This is known as hadith marfu taqriri. This hadith states that an act was performed before the Noble Prophet and that he did not prohibit it.

2. Hadith whose chain of transmission (isnad) reaches upward to a Companion, and through whose chains a Companion’s statement, act, or approval is narrated, are called hadith mawquf. Imam Nawawi defined it in these words:

******************************************************

Whatever narrates a Companion’s statement, act, or something similar—whether transmitted through a continuous chain of successive transmitters or with a transmitter missing in the middle—is a hadith mawquf.

3. A hadith in whose chain a Successor’s statement, act, or approval is narrated is known as a hadith maqtu. Imam Nawawi said: **************** Whatever chain reaches a Successor is a hadith maqtu. [49**********]

4. A hadith whose chain of isnad is fully continuous from top to bottom, with no transmitter omitted at any level, is called a hadith muttasil **********.

5. A hadith whose chain of isnad is not continuous, with a transmitter omitted or missing in the middle, is called a hadith munqatiحديث منقطع.

Hadith are also divided according to the intrinsic qualities of their transmitters, and each category has been given a technical name. These are:

1. A hadith whose chain of transmission is continuous, whose transmitters at every level of the isnad are correctly named, whose transmitters are entirely trustworthy—thiqa—whose powers of memory are exceptionally strong, and whose number at no level is limited to only one, is technically called a hadith sahih *********.

Imam Nawawi wrote:

******************************************************

A hadith whose isnad is continuous through the linking of reliable transmitters who preserve it accurately, and which contains not a single anomalous or defective transmitter, is a hadith sahih. [51********]

2. If, despite possessing all the qualities mentioned above, the transmitters’ memory is found to be somewhat weak, the technical name of that hadith is hadith hasan (********).

Regarding its definition, Imam Nawawi wrote:

******************************************************

A hadith whose source is universally known and whose transmitters are renowned is a hadith hasan. [52**********]

3. If all the aforementioned qualities are found among the transmitters to a lesser degree, the hadith they transmit is called a hadith daif ***********.

Imam Nawawi said:

******************************************************

A hadith that does not meet the conditions of a sahih or hasan hadith is a hadith daif. [54*******]

Classification of Hadith According to the Number of Transmitters

The number of transmitters of hadith has not been the same in every case. The number of transmitters varies among different hadith. In this respect, hadith have several categories, each with its own technical name. A brief account of these categories is presented here.

1. Mutawatir (*****) A hadith in which, at every level of the isnad, the number of transmitters is so large that it seems naturally impossible for all of them to have jointly fabricated or uttered a lie is called a hadith mutawatir. For example, the hadith ******************** The value of all deeds is according to intentions. This hadith has been narrated through more than seven hundred chains of transmission. [ 3-شرح النخبة صHadith scholars generally do not designate a mutawatir hadith by this technical name. This is because whether a hadith is mutawatir is not considered part of the discussion of the isnad. The reason is that, in the science of isnad, the issue generally discussed is whether a hadith is sahih or daif—so that it may be acted upon accordingly or abandoned. Moreover, the transmitters of a mutawatir hadith are not discussed. Acting upon it is obligatory without discussion. علوم الحديث ومصطله وشرح النخبة ج-3 ص- 150 ]

2. Khabar wahid (***********) A hadith whose number of transmitters and chains is somewhat less than that of a mutawatir hadith is called khabar wahid. Hadith of this type are of three kinds:

a. If, at no level after the Companions, the number of transmitters is fewer than three, it is a hadith mashhur (*************).

b. If, at no level, the number of transmitters is fewer than two, it is a hadith aziz (**********).

c. If, at any level, there is only one transmitter, that hadith is known as a hadith gharib (*************).

The Fundamental Sources of Knowledge

The meaning of knowledge and learning is to know the unknown. To learn what is unknown, what lies beyond the limits of human knowledge, and to become informed about all its aspects is called knowledge. Knowledge and learning about things are light. Darkness ends with the emergence of light. Knowledge and learning dispel the accumulated darkness of ignorance from the human mind, making the inner self luminous and adorning it with the beauty of knowledge.

But an accumulation of various theories and facts is not knowledge. True theories and facts acquired from reliable and doubtless sources constitute genuine knowledge. Theories and facts that are not based on truth and are not obtained from reliable sources cannot free the realm of the mind from clouds of doubt; just as they cannot benefit people, they are entirely unworthy of being called knowledge. It is impossible to rely on such knowledge, take steps along the path of life, and proceed with an undaunted mind. Therefore, people need knowledge and learning that are wholly true and reliable, obtained from incontrovertible and certain sources. Such knowledge makes the human mind and brain free from doubt, firmly assured, and radiant with light. It illuminates every turn of the path of life, every ascent and descent, within one’s field of vision. Without such knowledge, neither our biological life can proceed properly nor can we live in this world as human beings.

But where will people find such knowledge? Through what source can it be acquired? This is a difficult question. We must examine and discuss this matter somewhat deeply.

Among the means and sources naturally granted to human beings for acquiring accurate, incontrovertible, and reliable knowledge, the external and primary source is the five senses. But these five senses mark the limit of human reach only up to a specific boundary. It is beyond human capacity to be given knowledge outside that boundary. Moreover, it cannot be stated with certainty that knowledge acquired through the five senses is wholly accurate and completely free from doubt. They often present people with entirely false information and sometimes deceive them. When a person becomes ill, the sense of taste is distorted: the mouth becomes tasteless, and sweetness becomes bitterness. The vision of a passenger on a rapidly moving train is deceived; scenes standing permanently on both sides appear to be rushing rapidly in the opposite direction. A moving ship appears stationary and standing still. If a spark of fire travels rapidly along a straight path, it will appear as a continuous fiery line; if it moves in a circle, it will appear as a circle of fire. It is common for the vast multitude of stars in the distant heavens to appear as tiny, twinkling, faint island-lamps—but are they actually so?

The second source of human knowledge is innate intelligence, insight, thought and research, and judgment based on reason. Essentially, it conveys knowledge on the basis of information obtained through the first level of knowledge. It builds a palace of unknown knowledge upon collected information. When the collected information comes from the material world within one’s grasp, the knowledge acquired on its basis may be largely free from doubt. This is the fundamental principle of physical science. But knowledge based on information beyond the material world is nothing more than mere ideas and conjectures. All human-made ideologies and philosophies are products of this. It is not completely free from doubt, and it also allows considerable room for differences of opinion. Modern philosophical thought and ideology are therefore in extreme distress.

Next comes knowledge unrelated to the material world. Although it is knowledge beyond the material, it is nevertheless reflected and imprinted upon the subtle mirror of the objective human mind and brain. Just as knowledge at the first level depends directly on material things, knowledge at this second level is likewise connected with the human mind and spiritual power.

This last source of knowledge has several levels: firasat (insight observation), hads (conjecture), kashf, ilham, and wahy. Firasat means foresight and inner perception; it is an innate talent. The statements made with its help arouse wonder in the minds of ordinary people. Next is hads. It is entirely the result of mental practice and thoughtfulness, which we call wisdom. Kashf means disclosure; the emergence of knowledge in the inner realm concerning an unknown matter is kashf. Its finest example is a dream. The difference, however, is that a dream is possible during sleep, whereas kashf occurs while one is awake and conscious. Ilham means the transmission of some knowledge into the mind: the light of knowledge suddenly shining in the mind without effort or exertion. Wahy is the highest source of knowledge at this level. To give a person, unseen and beyond the sight of people, particular transcendent and doubt-free knowledge by an invisible means is wahy. This is the highest spiritual means of acquiring and conveying knowledge and the final reliable limit of the source of knowledge.

Wahy

A broad and authoritative discussion of wahy is necessary. A detailed discussion of wahy from authoritative books is presented here.

The lexical meaning of wahy is as follows:

******************************************************

Wahy means to gesture, to send something in writing, to send someone with a message, to speak secretly with another, and to inform someone of something without others knowing. [56****************]

Abu Ishaq al-Lughawi says:

******************************************************

In every dictionary, wahy means to inform someone of something secretly.”

Imam Raghib al-Isfahani wrote:

******************************************************

Wahy means a swiftly made gesture or indication; it may be conveyed through speaking by gestures and signs. It may also be through a word that has no precise form. Again, it may be conveyed through a bodily gesture or with the help of writing. [57**************]

It is stated in the Noble Quran:

***********************************************

Then he gestured to them: “Glorify Allah morning and evening.” [Surah Maryam, verse 11]

The word of Allah cast into the minds of the prophets is also called wahy.

Shaykh Abdullah Sarkavi wrote:

******************************************************

Wahy means “to inform.” In the terminology of the Shariah, wahy is Allah informing His prophets about something by speaking, sending an angel, through a dream, or with the help of ilham. This word is also used to mean “giving an order.” [59**********]

Indeed, no one except Allah knows precisely what the profound truth and real mystery of wahy are. Lexicographers, scholars of religious science, and philosophers have tried to define it and describe its significance and nature. From this, a clear and general understanding of wahy can easily arise. What Shaykh Bu Ali Sina said in this regard is quoted below in the words of Allama Abul-Baqa:

******************************************************

We see objects with the power of the senses; the prophet sees with an inner and intrinsic power. We see first and then learn about it. The prophet knows first and then sees. [60**********]

Wahy was sent down to the Noble Prophet in the following ways:

1. True dreams: During the initial stage of receiving prophethood, the Noble Prophet (peace be upon him) would see dreams, and his dreams were extremely good. Every dream proved accurate, true, and real. Aisha (may Allah be pleased with her) said:

******************************************************

Wahy to the Messenger first began through good dreams during sleep. At that time, whatever dream he saw would be reflected in reality like the light of dawn. [61**********]

In the narration of Sahih Muslim, “true dreams” is mentioned instead of “good dreams.” [62***********]

2. Being inspired in the heart: The following statement of the Noble Prophet (peace be upon him) is quoted in a hadith:

******************************************************

The angel Gabriel breathed into my heart this message: No creature can die before it has fully received its prescribed sustenance and its appointed lifespan has been completed. [63************]

The words “he breathed it into my heart” in this hadith indicate a particular method by which wahy was sent down. Allama Ibn Kathir wrote:

******************************************************

This verse establishes the existence of various methods by which wahy was sent down. “Allah Most High would sometimes awaken a statement in the inner realm of the Noble Prophet, such that there could be no doubt that it had come from Allah. [64*************]

3. Wahy sent down with a sound like the ringing of a bell: Aisha (may Allah be pleased with her) narrated from al-Harith ibn Hisham (may Allah be pleased with him) that he asked the Noble Prophet (peace be upon him):

******************************************************

How is wahy sent down to you?

In reply, the Noble Prophet (peace be upon him) said:

******************************************************

Sometimes wahy comes to me like the powerful ringing of a bell. This is very difficult and unbearable for me. Then, when the intensity and force of the wahy pass away from me, I have mastered and memorized everything that was said during that time. [65*************]

It can clearly be understood from this statement that although every form of wahy was extremely difficult, this form was the most difficult for the Messenger. Regarding this form of wahy, the Noble Messenger (peace be upon him) himself said:

******************************************************

I hear the sound of an iron bell, and then I remain sitting silently. Whenever this form of wahy descends, I feel as though my life will be taken.

In such a state, streams of sweat would pour abundantly from the Messenger’s body. This was no different even in severe winter and extreme cold. At such times, even if he were riding upon a powerful camel, it would feel tremendous pressure and sit down.

Allama Kirmany wrote in his commentary on this hadith:

******************************************************

This shows that when wahy was sent down to the Messenger, he felt tremendous difficulty and intense pressure, and the unbearable burden of what was sent down upon him overwhelmed him with severe suffering. Allah Most High said this in the following words: “Soon We shall send down upon you a weighty word.” [66************]

4. An angel would appear before the Messenger in the form of a person and deliver the message sent from Allah or carry out a specific task and depart. The Noble Prophet (peace be upon him) himself said:

******************************************************

Sometimes an angel would come to me in the form of a person, speak with me, and I would fully grasp what he said. [Sahih al-Bukhari, vol. 1, p. 1]

It is worth mentioning in this connection that the angel would especially come in the form of a Companion named Dihyah al-Kalbi. Regarding the reason for this, Allamah Badr al-Din al-‘Ayni wrote:

******************************************************

The reason why the angel came specifically in the form of Dihyah al-Kalbi rather than another Companion was that he was the most handsome and fair-faced of the people of that time. [68***********]

The Hadith also mentions that an angel came in the guise of a complete stranger and conveyed an important message. At the end of a lengthy report narrated by Abu Hurayrah, the Messenger said:

******************************************************

This is Jibril; he has come to teach the people their religion. [Sahih Muslim, vol. 1, p. 29, with the remainder.]

5. It is also mentioned that Jibril (peace be upon him) appeared before the Noble Messenger in his own form, appearance, and physical shape and conveyed revelation. In the Hadith concerning the descent of the first revelation, narrated by A’ishah (may Allah be pleased with her) in Sahih al-Bukhari, it is stated:

******************************************************

Then the angel came to him and said, “Read.” [Sahih al-Bukhari, vol. 1, p. 1.]

The account of seeing the angel for the second time is given below in the Noble Messenger’s own words:

******************************************************

I was walking along when suddenly I heard a voice from above. As soon as I raised my eyes toward the sky, I saw that same angel who had previously come to me in the Cave of Hira; he was seated on a throne between heaven and earth. Thereafter Allah Most High revealed Surah al-Muddaththir. [Sahih al-Bukhari, vol. 1, p. 733]

It is worth mentioning in this connection that the entire Noble Qur’an was revealed through this kind of revelation. The Noble Qur’an says:

******************************************************

This Qur’an is undoubtedly sent down by Allah, the Lord of the worlds. The Trustworthy Spirit has brought it down, and it has descended upon your heart, O Prophet, so that you may be a warner to the people. [There is no disagreement that “the Trustworthy Spirit” in this verse refers to Jibril (Gabriel). **********]

Allamah Badr al-Din al-‘Ayni wrote in this connection:

******************************************************

From the Noble Prophet (peace and blessings be upon him) until the present day, a reliable and uninterrupted chain of transmission loudly proclaims that the one who brought the Qur’an to our Noble Prophet was Jibril (peace be upon him). The one who always came only with the Qur’an was Jibril (peace be upon him). No one has expressed any denial or objection on this matter, nor has anyone held even the slightest disagreement. [73***********]

Indeed, that the Noble Qur’an was revealed through the angel Jibril (peace be upon him) is universally agreed upon and incontrovertible. But it is not at all correct to say that Jibril (peace be upon him) always came only with the Qur’an and never brought any other matter related to the religion of Islam. For various Hadith reports clearly show that he came in his own form from Allah to the Noble Messenger, not bringing any verse or surah of the Qur’an, but coming to present other matters related to the religion of Islam. One Hadith may be cited here as an example.

Umar al-Faruq (may Allah be pleased with him) said:

******************************************************

When the Noble Prophet (peace and blessings be upon him) was staying in a valley called ‘Aqiq, I heard him say: “The previous night, a visitor came to me from Allah and told me: Pray in this blessed valley and say that this is ‘Umrah during Hajj.” [74*************]

It is clear that by “visitor” in this Hadith, the Noble Prophet (peace and blessings be upon him) meant Jibril himself. But he did not bring any verse of the Qur’an, nor did he recite any Qur’anic verse to the Noble Prophet (peace and blessings be upon him). Rather, he came and conveyed Allah’s instruction permitting Hajj of the Qiran type. But this matter was not included in the Qur’an. There is no mention of Hajj al-Qiran in the Qur’an. Thus it would be proven that, besides revealing the Qur’an, Jibril (peace be upon him) also came to the Messenger with religious matters.

The following Hadith, mentioned in the five major books of authentic Hadith, is also relevant at this point. The Hadith is as follows:

******************************************************

The Noble Messenger (peace and blessings be upon him) said: “Jibril came to me and instructed me to order my Companions to recite the takbir and tahlil aloud.” [75***************]

Imam Ahmad ibn Hanbal (may Allah be pleased with him) mentioned this Hadith in his Musnad, saying:

******************************************************

Jibril came to the Noble Prophet and said. [76**************]

6. Allah Most High Himself spoke to the Noble Messenger from behind a veil and revealed revelation, without any intermediary angel. Allah Most High directly revealed revelation to the inner heart of the Noble Messenger. In this connection, the Noble Qur’an says:

******************************************************

It is not for Allah to speak to any human except through revelation, or from behind a veil. [Surah al-Shura, verse 51.]

In the commentary on this verse, Allamah Ibn Kathir wrote:

******************************************************

An example of speaking from behind a veil is that, after Musa (peace be upon him) spoke with Allah, he wished to see Him. But Allah did not show Himself; instead, He placed a veil. [78*************]

On the night of the Mi’raj, Allah Most High spoke with the Noble Messenger while remaining behind such a veil. This took place while the Messenger was fully awake and conscious. The Noble Messenger (peace and blessings be upon him) himself said:

******************************************************

When I was taken to the upper world during the Mi’raj, Allah Most High brought me very near to Him, until only the distance of two bow-lengths, or even less, remained between Him and me. Then He said, “O Muhammad!” I replied, “O Lord, I am very near to You.” [79*****************]

A similar revelation also occurred while he was asleep. This is proven by one of the Noble Prophet’s own statements. He said:

******************************************************

Allah came to me in the finest and most beautiful form and said, “What are the higher assembly—the angels—discussing?” [80****************]

In short, the source through which the most reliable knowledge is obtained from the unseen world is called “revelation” in Qur’anic terminology. The Prophets and Messengers have certain faith in the knowledge, information, and truths they receive through this source. Not the slightest doubt arises in their minds about its truth. This certainty and freedom from doubt are hundreds or thousands of times more certain and firmly reliable than knowledge acquired from the material world. It is concerning this knowledge obtained from that source that the Noble Qur’an says:

******************************************************

He does not speak from his own desire; whatever he says is nothing but revealed revelation. [Surah al-Najm, verses 3–4.]

The Noble Qur’an is the Word of Allah received through this source of revelation. But the Noble Qur’an alone is not the only body of knowledge received through this source; in addition, the Prophet received much other knowledge and information directly or through an angel. There is, however, a clear difference between these two classes of knowledge. The Noble Qur’an is entirely the Word of Allah; although the other knowledge and information were received from Allah through revelation, they are not the Word of Allah. The purpose of this second category of knowledge and information is to provide an accurate and correct explanation and analysis of Allah’s own Word—the Noble Qur’an. For this reason, everything in both categories is received from Allah. Therefore, every letter, word, and language of it is completely preserved. There can be no possibility of alteration, change, or addition to it.

By contrast, it is not the wording and language of the Hadith, but only its meaning and essential message, that are received from Allah. For this reason, Allah Most High Himself undertook the complete preservation of the Noble Qur’an. He said:

******************************************************

Indeed, We have revealed the Qur’an, and indeed We are its guardian. [Surah al-Hijr, verse 9.]

But, apart from the Qur’an, the language and wording of the other knowledge received through revelation are not protected by Allah; its wording and language are the Messenger’s own. Allah did not Himself undertake to preserve it as He preserved the Qur’an. Nor was greater emphasis placed upon it. It was never called “the Word of Allah.”

The Source of Hadith

The preceding discussion proves that the revelation which Allah Most High sent down to the Universal Prophet is the original source of Hadith. The revelation sent by Allah is primarily of two kinds. The first kind is called wahy matlu’—revelation meant to be recited; it is also called wahy jali, manifest revelation. The second kind is known as wahy ghayr matlu’; it is generally not recited. It also has another name, wahy khafi—concealed revelation. This term refers both to the means of acquiring knowledge from it and to the knowledge acquired through that means.

After the Qur’an, Hadith holds the place of the fundamental basis of the Shariah. Just as the Noble Qur’an was revealed from the source of Allah’s guidance and of infallible, reliable truth, so Hadith too flows from precisely that source. The truth of this is proven by the declaration of the Noble Qur’an. Allah Most High said:

******************************************************

O Prophet, Allah has revealed to you the Book and Wisdom, and He has taught you what you did not know. [Surah al-Nisa, verse 113.]

In the commentary on this verse, Allamah Ibn Kathir wrote:

******************************************************

The al-Kitab mentioned in the verse means the Noble Qur’an, and Hikmah means the Sunnah or the Hadith of the Messenger; both of these were sent down by Allah from Allah. [Tafsir Ibn Kathir.]

The following statement of the Noble Prophet (peace and blessings be upon him) also proves that the Qur’an and Hadith were both received from the same place and the same source. He said:

******************************************************

I have been given the Qur’an and, along with it, something similar to it. [Kanz al-‘Ummal, by Shaykh ‘Ala al-Din; Abu Dawud, Kitab al-Sunnah.]

The phrase “something similar to it” can mean nothing other than Hadith. For the people of the world received these two things from the Noble Messenger (peace and blessings be upon him).

Hassan ibn Thabit (may Allah be pleased with him) said:

******************************************************

Jibril (peace be upon him) would descend to the Prophet with the Sunnah or Hadith just as he would descend with the Qur’an, and he would teach him the Sunnah just as he would teach him the Qur’an. [86**********]

Hasan ibn ‘Atiyyah said:

******************************************************

Revelation would descend upon the Noble Messenger (peace and blessings be upon him), and Jibril would come to him with the Sunnah, which explains the Qur’an—the first kind of revelation. [87***********]

That Jibril would come to the Noble Prophet with Hadith alone, without any Qur’anic verse, is clearly proven by a Hadith in Sahih Muslim. It is mentioned in Kitab al-Jihad:

******************************************************

After narrating a lengthy account in the Hadith concerning the forgiveness of the sins of a devoted and sincere mujahid, the Noble Messenger (peace and blessings be upon him) said:

Jibril (peace be upon him) himself told me this.

This statement is exceedingly clear and incontrovertible on this point.

Indeed, the Noble Prophet (peace and blessings be upon him) spoke about every matter related to religion only after receiving certain knowledge from Allah. He did not speak about any religious matter on the basis of his own conjecture or supposition. The practical proof of this is that when he was asked about a matter concerning the religion of Islam and had no prior knowledge of it, he did not answer immediately. Rather, he would await correct knowledge of the matter from Allah through Jibril. When he learned it in this way, he would then answer the question. Two examples are presented below:

1. A Jewish scholar asked the Noble Prophet: “Which is the best place on earth?” The Noble Prophet did not know the exact answer at that moment, so he did not answer the question immediately. Later, when Jibril came, he asked him about it. At first Jibril said: “Both the questioner and the one being asked are ignorant concerning this matter. An answer may be given after learning it from Allah.” The second time Jibril came, he said: “O Prophet, this time I have drawn as near to Allah as I have never drawn before.” Allah Most High said concerning the matter asked about:

******************************************************

The most evil places are marketplaces, while the best and most blessed places are the mosques. [89**************]

A Companion named Abu Ya’la wished to witness directly how revelation descended and what state the Noble Messenger was in when revelation descended. During the journey for the Farewell Hajj, he had an extraordinary opportunity to witness this. At that time the Noble Prophet (peace and blessings be upon him) was staying at a place called Jiyer Rana. A Companion then asked the Noble Messenger: “Is it permissible to enter ihram for performing ‘Umrah after applying perfume?” [Allamah Sharqawi wrote: The questioner was ‘Ata ibn Muniyah, the brother of Ya’la.] The Noble Prophet (peace and blessings be upon him) did not answer immediately. He remained silent for a long time. Then revelation descended upon the Messenger (peace and blessings be upon him). Sahih al-Bukhari states in this connection:

******************************************************

At that time the Noble Prophet (peace and blessings be upon him) remained silent for a while. Then the following was revealed to him……………..

At that time the Noble Prophet (peace and blessings be upon him) was shaded with a cloth. Ya’la then inserted his head beneath it and saw:

******************************************************

The Messenger’s entire face had become red, and he was breathing heavily with a loud sound. [Sahih al-Bukhari, vol. 1, Kitab al-Manasik, p. 208, and vol. 2, Kitab Fada’il al-Qur’an, p. 745.]

According to the Hadith scholars, at that time the Noble Prophet was suffering severe difficulty in breathing under the overwhelming burden of the descent of revelation. Allamah Sharqawi wrote:

******************************************************

The “ghatit” mentioned in the Hadith is a kind of loud sound produced when one breathes with great difficulty under the overwhelming burden of revelation. [Fath al-Mubdi, vol. 2, p. 89.]

The Noble Messenger experienced this kind of difficulty when revelation descended upon him, and consequently suffered severe shortness of breath. On the other hand, whenever the Companions heard such a sound, they all understood that revelation was then descending upon the Messenger.

Indeed, the Noble Qur’an is the complete true law received through revelation by means of Jibril. But not every true and accurate truth received through this revelation has been included in the Noble Qur’an. Since this kind of true knowledge holds importance in the religion of Islam immediately after the Qur’an, it was preserved as the “Hadith of the Messenger” rather than being included in the Qur’an. The history of the Prophet’s life contains innumerable instances of revelation descending that are found nowhere in the thirty-part Noble Qur’an. But have they been lost and plunged into the abyss of oblivion? Were they unnecessary? That cannot be. In reality, they were not lost. Since they were essential for human life, they were preserved separately for all time. For the Muslim nation, this is an eternal treasure.

Moreover, just as the people of the society formed by the Noble Prophet (peace and blessings be upon him) had faith in and regard for the Word of Allah, the Noble Qur’an, they likewise had interest in and concern for the non-Qur’anic portion of revelation—Hadith. Indeed, after the Messenger’s death, there was no need for the Companions to undertake research concerning the Noble Qur’an, because it was already present among them in a completely written and compiled form. But this need did arise regarding the Messenger’s Hadith. For this reason, their efforts and exertions knew no bounds. They also questioned people who had been especially close to the Messenger. Two incidents may be mentioned as examples:

******************************************************

Apart from the revelation compiled in the Qur’an, do you have any other portion of revelation preserved with you? [Sahih al-Bukhari, vol. 1, Kitab al-Jihad, p. 428.]

In response, Ali presented several Hadiths. This proves: (a) Besides the Qur’an, there exists further knowledge received through revelation. (b) Not all revelation was compiled in or included in the Noble Qur’an. There is another portion of revelation outside the Qur’an. Although it is not the Word of Allah, it is knowledge learned from Allah. (c) Non-Qur’anic revelation is known from accounts of the Noble Messenger’s spoken words and deeds in practice, and it too is undoubtedly revelation—knowledge obtained through revelation. Abu Hudhayfah counted it among revelation, and Ali (may Allah be pleased with him) did not object in any way. He did not say that all revelation—all knowledge obtained through revelation—was compiled in the Noble Qur’an and that no portion of revelation existed outside it.

Although the Qur’an and Hadith are outwardly two things, fundamentally both spring from the source of revelation. Therefore, there is no difference between them in terms of originality, reasoned basis, authenticity, and being obligatory to follow. Thus, it cannot be the principle of any Muslim to neglect Hadith in any way or to diminish its importance by saying, “It is the Messenger’s statement, not Allah’s statement; therefore, it is permissible not to accept it.”

At this point, one matter must be remembered especially. The Noble Prophet (peace and blessings be upon him) sometimes exercised ijtihad on the basis of the Qur’an revealed to him. In light of the Qur’an’s fundamental and general principles, he gave the people many commands and instructions concerning the details of religion on the basis of his own thought and judgment. From the perspective of the Shariah, these too are counted as Hadith—part of the Messenger’s Sunnah. Imam al-Shafi’i (may Allah have mercy on him) said concerning this:******************************************************

Everything that the Noble Messenger (peace and blessings be upon him) commanded was what he had understood from the Qur’an; afterward, he derived its support from the Qur’an.

Mulla Ali al-Qari wrote: Hadith is identified as the words of the Noble Prophet because it was he who understood it from the Qur’an.

******************************************************

Because he understood it from the Qur’an itself and derived it from the spirit of the Qur’an.

The Difference between the Qur’an and Hadith

Although both the Qur’an and Hadith originate from the source of revelation, differences exist between them in various respects. This has been indicated in the preceding discussion; however, a detailed discussion of it must now be presented.

The Noble Qur’an is a unique miracle. It is miraculous not only in its words, language, and literary excellence; its subject matter, the breadth, scope, depth, and subtlety of the topics it discusses, and the complete system of life beneficial to humanity that it presents are also a unique and supremely astonishing miracle.

The first and greatest of all speech is the Noble Qur’an. Because of its miraculous nature, it is timeless and eternally protected from every kind of alteration, expansion, correction, and addition. It is unlawful to touch or recite it without ablution. Its recitation in prayer is expressly obligatory.

But the Hadiths are not miracles like the Qur’an. Only the essential meaning of the Hadith was reflected in the Prophet’s clear and pure heart through revelation, and he presented it publicly in his own language. Therefore, its language is not revealed wording; reciting its language and words is not obligatory. Islamic Law has commanded adherence to its essential message and spirit. For this reason, it is called “unrecited revelation.” But the meaning and wording of the Noble Qur’an are all from Allah, revealed from Allah.

Allama Ibn Hajar al-Asqalani wrote:

******************************************************

Revealed, recited revelation is the Noble Qur’an. The other type of revelation is transmitted from the Noble Messenger (peace be upon him) through the chain of narrators. [96]

Allama Muhammadur Rahman al-Madani wrote: The differences between the Qur’an and Hadith may be considered in six respects. First, the Qur’an is a miracle possessing miraculous qualities; Hadith is not. Second, prayer is not valid without reciting the Qur’an, whereas this does not apply to Hadith. Third, whoever denies the Qur’an or even a small part of it certainly becomes an unbeliever; but whoever refuses to accept a particular Hadith for a specific reason does not become an unbeliever. Fourth, the mediation of Gabriel between Allah and the Messenger is essential for the revelation of the Qur’an; it is not necessary for Hadith. Fifth, every word and statement of the Qur’an belongs to Allah Himself, whereas the words and meaning of Hadith belong to the Messenger. Sixth, the Qur’an must be touched with ablution and purity; it may not be touched without ablution. No such instruction exists concerning Hadith. [97]

In other words, the difference between a letter and an oral message is comparable to the difference between the Qur’an and Hadith. When an oral message is conveyed through someone, its essential meaning is what matters; variations in language or wording make no difference. A letter, however, is not like that. First, it is written according to the sender’s own will, and second, language and words fully expressing his views and purpose are used in it. Oral transmission, however, does not entail such an obligation regarding words and language.

Although the Qur’an and Hadith differ in their distinctive characteristics in this way—the Qur’an may be regarded as Allah’s own written letter, while Hadith is Allah’s oral message—it must also be remembered that the spokesman for both this “letter” and “oral message” of Allah is the World Prophet, Muhammad (peace be upon him). Therefore, just as it is essential to receive Allah’s written letter, the Qur’an, from him, it is equally essential to learn his oral message, Hadith. These two things sent by Allah are inseparably connected. If one is accepted while the other is rejected, the essential purpose is bound to be destroyed.

Hazrat Abdullah ibn Mas‘ud (may Allah be pleased with him) said:

******************************************************

Whenever I narrate a Hadith, I inform you that it is supported by the Qur’an. [98]

Ibn al-Zubayr said:

******************************************************

Whenever a Hadith reached me, I found in the Book of Allah its support and evidence of its truth. [99]

The unanimous view of the Imams of Islamic Law is:

******************************************************

The entire Sunnah and Hadith is an explanation of the Qur’an.

The Importance of Hadith in the Islamic Way of Life

Hadith is an invaluable treasure of the Islamic nation and one of the indispensable sources of Islamic Law. An Islamic way of life is inconceivable without it. Before determining the importance of Hadith, it is essential to determine the importance and status of the Noble Messenger himself.

From the Islamic perspective, the Messenger’s commands and prohibitions, all his activities and conduct, his speech—in short, the words issuing from his mouth and his entire active life—constitute a sublime model that the Islamic nation must follow. The very purpose Allah had in sending the Messenger was that the community would follow him fully, obeying all his commands and injunctions while also following the pattern of his practical life. The Noble Qur’an clearly declared the purpose of sending the Messenger, saying:

******************************************************

I sent the Messenger only so that he would be followed and obeyed by Allah’s permission. [Surah al-Nisa, verse 64]

In another verse, Allah the Exalted clearly commanded obedience to and adherence to the Messenger, saying:

******************************************************

O believers, obey Allah and His Messenger, and do not turn your backs after hearing their command in disobedience. Do not be like those who say, “We have heard,” but in practice they do not listen. [Surah al-Anfal, verses 20–21]

Here, the believers are first commanded to obey Allah, and at the same time they are commanded to follow and obey the Messenger. Obedience to Allah and the Messenger is expressed by the same imperative word, “obey.” Following and obeying both Allah and the Messenger has been declared a Muslim’s duty, and no distinction has been made between them regarding this duty. Outwardly, the only distinction that may be made is that Allah’s name is mentioned first; therefore, He must be obeyed essentially and first, and only thereafter must the Messenger be obeyed.

Second, Allah is obeyed by following the commands and prohibitions of Allah’s Book, the Noble Qur’an. The Messenger is obeyed by observing the Messenger’s commands and prohibitions and the practices he followed. Allah’s commands and prohibitions are present in the thirty parts of the Noble Qur’an; but where are the Messenger’s commands and prohibitions to be found? They are found through the great treasure of Hadith, which contains the Messenger’s words, deeds, and approvals.

Allah the Exalted said:

******************************************************

Say, O Prophet: If you love Allah, then follow me; Allah will love you and forgive your sins. Surely Allah is Most Forgiving, Most Merciful. [Surah Al Imran, verse 31]

That is, the unavoidable demand and practical condition of loving Allah is to follow the Messenger in practice; the only path and means to Allah’s love and to receiving forgiveness for sins from Him is to follow the Messenger (peace be upon him). Without following the Messenger, it is impossible to attain Allah’s love or forgiveness from Him. Not only that: if a person does not follow the Messenger, he cannot be a believer or remain a Muslim; rather, he becomes an unbeliever.

Allah the Exalted said:

******************************************************

Say, O Prophet: Obey Allah and the Messenger; but if you do not, then know that Allah does not love the unbelievers. [Surah Al Imran, verse 32]

In this verse too, the Messenger is given an independent status immediately after and alongside Allah in the matter of obedience. Thus, it is not enough to obey Allah alone; the Messenger must also be obeyed. Just as a person becomes an unbeliever by failing to obey Allah, so he likewise becomes an unbeliever by failing to obey the Messenger. The concluding portion of the verse states this clearly. At the same time, it says that Allah does not love or approve of these unbelievers in the least.

There is a special reason why obedience to the Messenger, along with obedience to Allah, is so emphatically required for being a Muslim. In reality, conveying Allah’s speech is not the Messenger’s only task. Certainly, the Messenger’s duties also included widely proclaiming Allah’s speech, explaining it in detail to the people, forming their minds, character, and lives on its basis, and establishing an ideal society accordingly.

The Noble Qur’an says concerning this:

******************************************************

It is He, Allah, who sent among the unlettered people a Messenger from among themselves: he recites His verses to them, purifies and disciplines them, and teaches them the Book and wisdom, although before this they had been clearly immersed in misguidance. [Surah al-Jumu‘ah, verse 2]

The verse declares three clear responsibilities and duties of the Noble Prophet:

First, to recite the verses of the Qur’an and make the people hear them. Second, to purify and cleanse the hearts of the people, nurturing and shaping them according to a particular and clearly defined ideal standard; to cleanse them of the filth of polytheism and moral depravity.

Third, to teach Allah’s Book and necessary knowledge, develop the intellect and abilities needed to realize the Islamic ideal of life, and teach the Sunnah.

Are the tasks mentioned in the first and third parts of the verse—reciting the verses and teaching the Book—of the same kind? If they were, this would undoubtedly be repetition, and the same kind of wording should have been used in both cases. Yet completely distinct words have been used in the two cases. Thus, because their meanings differ, they appear as two distinct tasks. In reality, “reciting the verses” and “teaching the Book” are separate tasks and distinct responsibilities.

Therefore, alongside reciting the Qur’an, explaining its difficult and novel technical terms, analyzing the subjects it commands, elaborating on its concise matters, and giving them practical expression and establishing them through his own words and deeds were all specified as duties and responsibilities of the Noble Messenger.

At the end of the verse, teaching the “Book” and “wisdom” is mentioned. “The Book” means the Noble Qur’an, but what does “wisdom” mean?

In many places in the Noble Qur’an, the word “wisdom” is mentioned together with “the Book,” and it is clearly declared that just as all Messengers were given the Book, they were likewise given wisdom. It is said in Surah Al Imran:

******************************************************

Remember when Allah took a covenant from the prophets: “Today I have given you the Book and wisdom.” [Surah Al Imran, verse 81]

There is no doubt that “the Book” mentioned in the verse means a heavenly scripture containing Allah’s speech. But what is the significance of the word “wisdom”? What does Allah the Exalted intend by it? What else, besides the Book, did Allah reveal to the Messengers and call “wisdom”? A detailed study and investigation of this matter is necessary.

From the perspective of the dictionary, the root of the word “wisdom” is *******, meaning ****************** “restraining a thing or action for the purpose of correction.” A bridle is called “hakamātun” ****** in this sense, because by means of it a horse is restrained from rebellion and aimless movement. Because of this semantic connection, “wisdom” is defined as *************** placing things in their proper place and keeping or restraining them from being placed in an improper place.

In discussing this further, the dictionary Taj al-‘Arus states:

******************************************************

In matters of judgment and adjudication, justice, fairness, and equity are called “wisdom.”

“To know the true, profound reality of things and to act according to this sound and accurate knowledge. For this reason, wisdom is divided into two kinds: one related to knowledge, and the other practical or related to action. [Taj al-‘Arus, discussion of the word ‘wisdom.’]”

Imam Raghib al-Isfahani wrote:

******************************************************

Wisdom is attaining the true reality through knowledge and intellect, and possessing the ability and talent to attain the truth. Thus, Allah’s wisdom means knowing and recognizing all things thoroughly, and creating and originating new things on the basis of the ultimate decree. Human wisdom means becoming acquainted with and gaining knowledge of matters in the material world and performing good works. [107]

The book Lisan al-Arab states:

******************************************************

Wisdom is acquiring profound and subtle knowledge concerning the best and finest things in practice. [108]

After citing the statements of various people, Imam Ibn Jarir al-Tabari wrote:

******************************************************

In my view, the correct position concerning wisdom is that it is knowledge of Allah’s commands and prohibitions, which cannot be attained in any way except through the Messenger’s explanation; attaining profound and subtle understanding of it is also wisdom. Whatever things are compatible with it and through which it may be attained are likewise included in it. In my view, the word “wisdom” derives from “hakam,” meaning distinguishing between truth and falsehood. [109]

Imam al-Shafi‘i (may Allah have mercy on him) wrote:

******************************************************

I heard from trustworthy and distinguished people who were most learned in the Qur’an that they said: Wisdom is the Sunnah of the Noble Messenger (peace be upon him). [Kitab al-Risalah, p. 28]

Then he wrote:

******************************************************

The Sunnah of the Messenger is that wisdom which was inspired in the Prophet’s blessed heart from Allah. [Kitab al-Risalah, p. 28]

In all the places in the Noble Qur’an where “the Book” is mentioned together with “wisdom,” the Book means Allah’s own speech, revealed to the Messenger, containing Allah’s commands, prohibitions, admonitions, and exhortations. “Wisdom” means sound and correct knowledge of the profound reality of all these matters, together with correct action based on that accurate knowledge. In reality, every Messenger was given sufficient understanding to possess this accurate knowledge and perform correct action accordingly. This is Allah’s permanent and universal practice regarding the prophets and Messengers.

According to this practice, the final Prophet, Muhammad (peace be upon him), was also given “wisdom” along with the Book, the Qur’an. This is mentioned clearly in numerous verses of the Noble Qur’an. One verse is cited here. Allah the Exalted said:

******************************************************

O Prophet, Allah has revealed to you “the Book” and “wisdom,” and He has taught you what you did not know. This is a great favor from Allah upon you. [Surah al-Nisa, verse 113]

This “wisdom” given by Allah alongside the Qur’an is certainly a distinct thing from the Qur’an. Its Sunnah and detailed explanation are gathered in the treasure of Hadith. [The significance of calling Hadith wisdom should be understood. Allama Badr al-Din al-Ayni wrote: ********************** The significance of calling the Sunnah or Hadith wisdom is that through it the distinction between truth and falsehood was made ***************** and the general statements of the Qur’an were explained.]

The preceding verse clearly proves that “wisdom,” or the Sunnah, was also revealed from Allah. In reality, for guiding humanity and leading it on the path of guidance, Allah did not consider the revelation of the Book alone sufficient; He also deemed it necessary to send the Messenger and the Messenger’s Sunnah from Allah. Otherwise, the Book alone could not have brought about any real benefit for humanity.

Explaining and analyzing the Noble Qur’an is also one of the Messenger’s principal duties. The following verse declares the importance of the Sunnah or Hadith from this perspective. Allah the Exalted said:

******************************************************

O Prophet, We have revealed this Book to you so that you may explain and clarify this Book revealed for the people before them, and so that they may reflect and investigate it. [Surah al-Nahl, verse 44; concerning the meaning of “explaining,” Hafiz Ibn Abd al-Barr said: The Noble Prophet’s explanation of the Qur’an was of two kinds. First, explaining the Qur’an’s general statements, such as specifying the five daily prayers and their times, their prostration, bowing, and other commands and injunctions, and describing the rites of Hajj. When the Noble Prophet (peace be upon him) performed Hajj, he said: ************ “Learn the rites of Hajj from me.” The reason for this is that the Qur’an gives only general commands concerning prayer, zakat, and Hajj; it provides no explanation or detailed form of these matters. Hadith presents the explanation and analysis. (******************)]

The main point of the verse under discussion is that the actual purpose of revealing the Qur’an to the Messenger was for him to present its detailed explanation and analysis before the people. In reality, three tasks are absolutely essential for explaining any subject correctly and comprehensively:

First, to explain and analyze it verbally, and through discussion to reveal the theoretical and practical form of each matter.

Second, to highlight its practical value and importance through the actions of one’s own life and one’s actual way of living.

Third, to strive to have people implement and realize it; to keep a sharp watch over whether they are correctly understanding and following its essential meaning; to devote oneself to verification and examination; to support and approve it when it is seen to be implemented correctly; and to correct it whenever any error, fault, shortcoming, or deviation is observed.

The purpose of revealing the Qur’an to the Noble Prophet (peace be upon him) was declared to be that he would present it publicly in a clear and illuminating manner from all three of these perspectives. The Noble Messenger (peace be upon him) fulfilled this responsibility fully and properly during his twenty-three-year prophetic life. The reliable record of everything he said or did in fulfilling this responsibility is Hadith. Therefore, there can be no doubt that Hadith is supported by the Qur’an and that nothing unsupported by the Qur’an is found in Hadith. Imam al-Shatibi wrote for this very reason:

******************************************************

Only such things will be found in the Sunnah or Hadith as the Qur’an fully supports. You will find nothing in the Hadith that the Qur’an does not support. [115*********]

The Tafsir chapters of the Hadith books provide practical evidence that the Noble Messenger (peace be upon him) explained and analyzed various important verses of the Majid Qur’an. When the Companions (may Allah be pleased with them) could not understand the correct meaning of certain verses and consequently became deeply distressed, the Noble Messenger (peace be upon him) explained and analyzed them and dispelled the Companions’ anxiety. As an example, the following verse of the Qur’an may be mentioned. Allah the Exalted says:

******************************************************

Those who have believed and have not mixed their faith with any wrongdoing………….

When it was revealed, it became a cause of great concern for the Companions. They asked the Messenger in order to learn its correct significance:

******************************************************

Who among us has not mixed his faith with wrongdoing?

Hearing this question, the Noble Messenger (peace be upon him) understood that this verse had seemed extremely difficult to the Companions. The Noble Messenger (peace be upon him) then said:

******************************************************

The meaning of the verse is not what you have assumed. Here, wrongdoing means nothing other than associating partners with Allah. Have you not heard that Luqman said to his son: ‘O my dear son, do not associate anything with Allah; indeed, associating partners is certainly a tremendous wrongdoing.’ [Sahih Bukhari Sharif, vol. 2, Kitab al-Tafsir, p. 708.]

The Companions found comfort only after learning the true explanation of the verse from the Messenger. For this reason, the entire Muslim world is dependent on the Messenger’s Hadith even for understanding the theoretical explanation of the Majid Qur’an. Apart from the Messenger’s explanation, there can be no other reliable means of knowing the Qur’an’s correct significance.

In another verse Allah the Exalted says:

******************************************************

O Prophet, We have revealed this Book to you with the truth so that you may judge between people according to the method shown to you by Allah. [Surah An-Nisa, verse 105.]

Allah the Exalted revealed the Book so that the Noble Messenger (peace be upon him) would judge between the people—but by what method would he do so? The answer given is: ************ ‘by the method Allah has shown you.’ Thus, just as Allah revealed the original Book, the method of establishing judgment and justice accordingly was also received through revelation. [Tafsir Ruh al-Ma‘ani, vol. 5, p. 140. Tafsir al-Baydawi, vol. 1, p. 205. Both interpreted ************* as ********* meaning ‘what He has made you understand and concerning which He has sent revelation to you’.] Its details can be obtained only through the Hadith. Allah the Exalted Himself has undertaken several important tasks concerning the Majid Qur’an. Regarding this, Allah Himself says:

******************************************************

Indeed, its collection and its recitation are incumbent upon Me. So when I recite it, follow its recitation. Moreover, explaining and elucidating it is also My responsibility. [Surah Al-Qiyamah, verses 17–19.]

According to this verse, Allah Himself has undertaken responsibility for three tasks. The three tasks are as follows:

(a) Preserving, collecting, and compiling the Majid Qur’an.

(b) Teaching the recitation of the Majid Qur’an.

(c) Explaining the meaning, message, and significance of the Qur’an.

But how Allah the Exalted accomplished these three tasks is a matter for consideration. It is universally known that Allah the Exalted taught the Messenger the Majid Qur’an through Gabriel; alongside Gabriel’s recitation, He instructed the Messenger to follow that recitation and thereby taught him its study, and in this way preserved and firmly established the complete Qur’an in the Messenger’s heart. The first two of Allah’s three tasks were completed in this manner. But how was the third task completed? Allah certainly taught the Messenger the meaning, message, significance, and explanations of the difficult portions of the Qur’an, and this was done separately from the Qur’an itself. In fact, all the matters Allah taught in this regard have been preserved in the Hadith.

The responsibility for determining what is lawful and unlawful for believers in the Islamic way of life was entrusted to the Messenger. The Messenger performed this task as Allah’s representative. It is stated clearly in the Qur’an:

******************************************************

The Messenger enjoins good deeds; prevents people from evil deeds; makes lawful for people what is good and wholesome; and declares unlawful what is bad and vile. [Surah Al-A‘raf, 157.]

Therefore, it is the duty of every Muslim to believe in and follow all the Messenger’s commands, prohibitions, and counsels, and what he declared lawful and unlawful. A detailed record of all these actions of his has been preserved in the Hadith. Allah the Exalted sent the Messenger as the final arbiter of the disputes and quarrels among Muslims. In this connection, the following verse of the Qur’an declares in very forceful language:

******************************************************

By your Lord, they will never become believers until they accept you—O Prophet—as judge and arbiter in all their mutual affairs, feel no hesitation in their hearts regarding your decision, and submit to it wholeheartedly. [Surah An-Nisa, verse 65.]

It is also the duty of every Muslim to obey the Messenger in every aspect of life. Allah the Exalted has said:

******************************************************

O believers, obey Allah, obey the Messenger, and those entrusted with authority among you,,,,,,,,,,,,,,. If you disagree about anything, refer it back to Allah and the Messenger. [Surah An-Nisa, verse 59.]

This verse clearly commands obedience to three different authorities: first, obedience to Allah; second, obedience to the Messenger; and third, obedience to responsible Muslim leaders. Because the command ‘obey’ is explicitly repeated twice in reference to Allah and the Messenger, both forms of obedience have been established as fundamental and independent in status. According to this command, obedience to Allah can be put into effect by following the Majid Qur’an. But how can the command ‘obey the Messenger’ be carried out?…………… For this reason, there can be no other way except accepting and following the Hadith. On the other hand, people are commanded to return to Allah and the Messenger for the final resolution of disputes. One can return to Allah by seeking guidance from Allah’s Book, but in the Messenger’s absence, how can one return to the Messenger? The way is to accept the Messenger’s Sunnah or Hadith. Only by doing so can Allah’s command be fulfilled. There is no other way. For this reason, in explaining the above verse, Maymun ibn Mihran said:

******************************************************

Returning to Allah means returning to Allah’s Book, and returning to the Messenger means presenting the matter to him personally during the lifetime of the Noble Messenger. When Allah took his soul, its practical meaning became returning to his Sunnah. [123*********]

Allamah Ibn Hajar al-Asqalani wrote, in explaining this verse:

******************************************************

Although, in reality, only Allah the Exalted is entitled to be obeyed, an independent command to obey the Messenger has nevertheless been given anew. But before the subsequent phrase ‘those vested with authority’ ********, the words ‘obey’ were not repeated. The reason is that people are bound to follow only two things: the Qur’an and the Sunnah. Thus the meaning here is: obey Allah in matters whose clear judgment has been given in the Qur’an; and obey the Messenger in matters that have been conveyed to you as known from the Qur’an and established before you through evidence from the Sunnah. The overall meaning of the verse is therefore: obey Allah by carrying out the command given to you through the revelation that is recited. And obey the Messenger by carrying out the command given to you through revelation that is not the Qur’an. [*****************************]

Allamah Taybi wrote in explaining this verse:

******************************************************

Because the command ‘obey the Messenger’ repeats the command to obey, it is understood that the Noble Messenger (peace be upon him) is independently and fully entitled to obedience. Since these words are not repeated in the case of ‘those vested with authority,’ it is understood that those vested with authority may be people whose obedience is not obligatory. [125**************]

How serious an offense can it be to disobey the Noble Messenger (peace be upon him)? We can learn many facts about this from the verse quoted below. Allah the Exalted says:

******************************************************

O believers, when you confer with one another, do not confer about sinful acts, transgression, or disobedience to the Messenger. Rather, confer about good deeds and God-fearing conduct. And fear Allah, before whom all of you will be gathered. [Surah Al-Mujadalah, verse 9]

This verse expressly forbids disobeying the Messenger. On the one hand, sin, transgression, and disobedience or rebellion against the Messenger are mentioned; on the other, goodness and God-fearing conduct are mentioned. This means that just as disobedience and rebellion against the Messenger constitute sin and transgression, so one is likewise deprived of all goodness, righteousness, and God-consciousness. The final part of the verse mentions the Hereafter and says that whoever disobeys and rebels against the Messenger will suffer severe punishment on the Day of Resurrection.

Obeying and following the Messenger is an eternal duty in the life of a Muslim. Allah the Exalted says:

******************************************************

So believe in Allah and His ‘unlettered’ Prophet, who himself believes in Allah and His words, and follow him. [Surah Al-A‘raf, verse 159]

It is stated in another verse:

******************************************************

Whatever the Messenger gives you, accept and hold fast to it fully; and whatever he forbids you, refrain from it. Fear Allah regarding compliance with the Messenger’s commands and prohibitions; indeed, Allah is severe in punishment. [Surah Al-Hashr, verse 7]

Allah the Exalted will inflict severe punishment if anyone disobeys or opposes the Messenger’s commands and prohibitions. He has said:

******************************************************

Those who oppose the Messenger’s command should fear that a calamity may befall them or that a painful punishment may be inflicted upon them. [Surah An-Nur, verse 63]

Human guidance and success depend entirely on acknowledging obedience to the Messenger and living one’s practical life on the basis of following him.

Allah the Exalted has said:

******************************************************

You will attain guidance only if you obey and follow the Messenger. [Surah An-Nur, verse 54]

Again, obedience to Allah itself depends on obedience to the Messenger. In other words, it is not possible to obey Allah without obeying the Messenger. This very point is stated clearly in the following verse:

******************************************************

Whoever obeys the Messenger has indeed obeyed Allah. [Surah An-Nisa, verse 80]

The Messenger: ‘Ittiba’ and ‘Ita‘ah’

In the verses cited above, clear commands have been given to obey and follow the Messenger alongside acknowledging obedience to Allah. To understand this command of Allah correctly, a detailed explanation and analysis of the two words ‘ittiba’ and ‘ita‘ah’ used in the Qur’an is necessary. We shall discuss these two words in detail here.

In Arabic, ‘ittiba’ (*******) means walking behind someone, following him. Ibn Manzur wrote in his famous lexicon, Lisan al-Arab:

******************************************************

Imam al-Farra, the imam of lexicography and grammar, says: Ittiba means that someone goes ahead and you walk behind him. If you say, ‘I follow him,’ you mean that you are walking behind him, following in his footsteps. [*****************]

It is stated in the book Taj al-Urus:

******************************************************

‘Tubbu’ or ‘tubbu,’ like sukkaru, means a shadow. It is called a shadow because it always follows the sun. In this connection, the highest and finest male bee among honeybees is also called a ‘tubba,’ because all the ordinary bees follow it blindly. [*******************]

Imam Abu al-Amdi, while describing its technical meaning, said:

******************************************************

‘Following’ may concern words, or it may concern doing or refraining from an act. In relation to words, ‘ittiba’ means acting according to the implications and nature of the words. In relation to actions, ‘ittiba’ means seeing someone’s action and performing it exactly as he performs it, and performing that action because he performs it. [***************]

In light of this explanation and analysis, it may be said that, in order to follow the Messenger according to Allah the Exalted’s command, every word of the Messenger must be acted upon in the manner demanded and intended by his words, and his actions must be performed exactly as he performed them. Otherwise, Allah’s command to follow the Messenger cannot be fulfilled.

The word ‘ita‘ah’ (**********) likewise requires explanation. In Arabic, ‘ita‘ah’ means bowing one’s head in obedience before someone and properly carrying out someone’s commands and injunctions.

It is mentioned in the book Lisan al-Arab:

******************************************************

The authoritative lexicon Tahdhib states that ************* means lowering one’s head in obedience before someone. If one person obeys another person’s command, it is said **********—he obeyed him. [*****************]

Imam Abu al-Hasan al-Amdi, while describing the technical meaning of the word ‘ita‘ah,’ said:

******************************************************

If someone acts like another person out of regard for him as superior or with the intention of honoring him, he is said to have ‘obeyed’ him. [******************]

This discussion of the lexical and technical meanings of the two words ‘ittiba’ and ‘ita‘ah’ proves beyond doubt that it is the duty of every Muslim to fully accept and properly carry out the Messenger’s words and actions—in a word, to obey and follow him completely. Since all the Messenger’s words and actions can be known only through the Hadith, the importance of Hadith in Islam is therefore undeniable.

In this connection, it seems necessary to mention another verse of the Majid Qur’an. Allah the Exalted says:

******************************************************

Once Allah and the Messenger have issued a decision and command concerning a matter, believing men and women have no choice regarding whether to accept or reject it. Whoever disobeys Allah and His Messenger has gone astray and strayed far from Islam. [Surah Al-Ahzab, verse 36.]

Three points are learned together from this verse. First, just as Allah has the independent right to decide or issue commands concerning any matter, Allah’s Messenger has exactly the same right. Second, just as believing men and women are obliged to accept Allah’s commands and decisions, they are likewise obliged to accept the Messenger’s decisions and commands. Third, just as a person becomes misguided and a disbeliever by refusing to accept Allah’s commands and decisions, so he becomes misguided and a disbeliever by refusing to accept the Messenger’s decisions and commands.

Therefore, accepting the Messenger’s commands and decisions as a reliable record—the Hadith—just like the Majid Qur’an is absolutely essential for every Muslim to be a believer and to live as a believer.

The Essentiality of Hadith

The Hadith explains and elucidates the Majid Qur’an. Without the help of Hadith, it is extremely difficult to provide a proper explanation and interpretation of the Majid Qur’an or determine its correct purpose and message. For this reason, the Noble Prophet (peace be upon him) issued a stern warning against interpreting the Qur’an according to one’s own desire and said:

******************************************************

Whoever interprets the Majid Qur’an according to his own opinion should seek his seat in Hell. [Tirmidhi, Abwab al-Tafasir, narrated by Ibn Abbas.]

It is narrated in the Hadith:

******************************************************

Whoever interprets the meaning of the Majid Qur’an according to his own desire is mistaken, even if his interpretation happens to be correct. [Tirmidhi, Abwab al-Tafasir, narrated from Jundub.]

Indeed, however sharp, penetrating, and far-reaching human intellect may be, it is necessarily limited. After reaching a certain boundary, it is bound to fail and reveal and demonstrate its own incapacity. But rationalism, or the worship of intellect, is unwilling to accept any limits. If intellect and the power of conscience are not controlled by the Messenger’s Sunnah, they become another name for rationalism and the worship of conscience. This rationalism and worship of conscience compels people to transgress the limits of obedience to Allah. Moreover, on the one hand, it leads to distorted, erroneous, and contrary interpretations of the Qur’an, thereby doing injustice to it, and for this reason people are deprived of the good fortune of living according to the Qur’an; on the other hand, it creates severe differences of opinion among those who believe in the Qur’an, and the emergence of various conflicting ideologies and viewpoints causes Muslim society to become divided into many factions. Taking advantage of this, many people begin acting arbitrarily with the Qur’an and start deriving from its verses their own fabricated or alien ideas. The Messenger’s Hadith creates a powerful barrier against this course. It presents before people the broad road of Qur’anic guidance, protects them from error and misguidance, and directs them along the correct, straight, and upright path.

The Noble Prophet (peace be upon him) was the bearer of the Qur’an, which was revealed to him; but he did not present only the Qur’an before the people. Making the Qur’an the foundation and central point, he presented a complete system of Islamic law. For this reason, he himself declared in various ways the importance of the Sunnah and Hadith alongside the Qur’an. Here, we consider it necessary to mention several important Hadiths in this connection.

Hazrat Miqdam ibn Ma‘di Karib (may Allah be pleased with him) said that the Noble Prophet (peace be upon him) said:

******************************************************

Beware! I have been given the Qur’an and, along with it, something similar to it. Beware! Perhaps some prosperous person, reclining in his seat of authority, will begin saying: Accept only this Qur’an; whatever you find declared lawful in it, regard as lawful, and whatever you find declared unlawful in it, regard as unlawful. Yet the actual matter is that whatever the Messenger has declared unlawful is just as binding as what Allah has declared unlawful.[Ibn Majah, p. 3; Abu Dawud, Kitab al-Sunnah: *********************]

This same Hadith has been recorded in Sunan al-Darimi in the following words:

******************************************************

Perhaps a man will sit reclining in his seat, mention something I have said, and say: Between us and you there is only the Book of Allah. Whatever we find lawful in it, we shall regard as lawful, and whatever we find unlawful, we shall accept as unlawful. (Then the Messenger said:) Beware! Whatever the Messenger of Allah has declared unlawful is just as what Allah has specifically declared unlawful.[Sunan al-Darimi, p. 70.]

The Messenger’s statement has been expressed even more clearly in the following Hadith. Hazrat Irbaz ibn Sariyah said:

******************************************************

The Noble Prophet (peace be upon him) said: Does one of you, sitting in his seat, suppose that Allah has declared nothing unlawful apart from what is mentioned in the Qur’an? Beware! By Allah, I have also issued many commands, given many exhortations, and prohibited many things; and these too are binding like the Qur’an, or even more so.[Abu Dawud, Kitab al-Sunnah; in its chain is Ashyas ibn Shu‘bah, a narrator, but objections have been raised regarding acceptance of the Hadiths he narrated.]

That Hadith must be accepted alongside the Qur’an, and that no authentic Hadith can contradict the Qur’an, is proved by the following Hadith. Once Hazrat Sa‘id ibn Jubayr (may Allah be pleased with him) narrated a Hadith of the Noble Prophet (peace be upon him). A man present said:

******************************************************

There is something in the Qur’an concerning this that contradicts this Hadith.

Then Hazrat Sa‘id said:

******************************************************

I am narrating to you a Hadith of the Messenger, and you speak of its contradicting the Book of Allah. Yet the Noble Messenger was more knowledgeable about the Book of Allah than you.[Sunan al-Darimi, p. 77.]

Walking on the path of guidance and remaining safe from misguidance depend on accepting and following both the Qur’an and Hadith. In this connection, two Hadiths narrated from the Noble Messenger (peace be upon him) are mentioned here. Hazrat Abu Hurayrah (may Allah be pleased with him) said that the Noble Prophet (peace be upon him) said:

******************************************************

I leave two things among you. If you continue to follow these two, you will never go astray. They are the Book of Allah and my Sunnah (Hadith), and these two things will never separate from one another until they appear at the Hawd al-Kawthar on the Day of Resurrection.[Mustadrak al-Hakim, vol. 1, p. 13.]

In his address during the Farewell Pilgrimage, the Noble Messenger (peace be upon him) said:

******************************************************

I leave among you two things. As long as you hold firmly to these two things, you will never go astray. They are the Book of Allah and the Sunnah of the Messenger.[The same; narrated by Malik ibn Anas.]

According to the narration of Ibn Ishaq, the wording of this address is as follows:

******************************************************

I have left among you something which, if you hold firmly to it, you will never go astray. It is the Book of Allah and the Sunnah of His Prophet (peace be upon him).[Tafsir Ruh al-Ma‘ani, vol. 5, p. 198.]

In Sirat Ibn Hisham, this portion of the address during the Farewell Pilgrimage is narrated in the following words:

******************************************************

O people, I have left among you a precious thing. If you hold firmly to it, you will never go astray. It is the Book of Allah and the Sunnah of His Prophet.

A man said in the gathering of Hazrat Imran ibn Husayn (may Allah be pleased with him):

******************************************************

Do not narrate anything to us other than the Qur’an.

Then Hazrat Imran called the man and said:

******************************************************

Have you ever considered that if you and your companions were made dependent solely on the Qur’an, would you find in the Qur’an any mention of the four rak‘ahs of the Zuhr prayer, the four rak‘ahs of the ‘Asr prayer, and the three rak‘ahs of the Maghrib prayer?

He raised the subject of Hajj and said:

******************************************************

Do you find in the Noble Qur’an alone the injunction to circumambulate the House of Allah seven times, to perform the circuits of Safa and Marwah, to stand in the plain of Arafah, and to throw stones?

He further said: The Qur’an commands that the thief’s hand be cut off, but—

******************************************************

From what point should the thief’s hand be cut? …………… Is it written in the Qur’an: from here or from here?[****************]

The importance and indispensability of the Sunnah and Hadith become clearly evident from these arguments. The scholars of the early period fully acknowledged their importance. The Companions, the Tabi‘un, and the Tabi‘ al-Tabi‘in all accepted Hadith alongside the Qur’an as something obligatory to follow. A detailed discussion of this will be presented at its proper place. Here, in this connection, we shall mention some statements of the earlier scholars from which the importance of accepting Hadith and Sunnah will become clear.

At this stage, it is necessary first to mention an incident from the era of the Companions. A man said to Hazrat Imran ibn Husayn (may Allah be pleased with him):

******************************************************

You narrate to us such Hadiths whose foundation we cannot find in the Qur’an.

At this, Hazrat Imran became extremely angry and addressed the questioner, saying:

******************************************************

One dirham must be given as zakat on every forty dirhams; one sheep must be given for every forty sheep; and one camel for every twenty-five camels—do you find the nisab of zakat in the Noble Qur’an?

That is, the clear command to give zakat is explicitly stated in the Noble Qur’an; but is its detailed ruling and system mentioned in the Qur’an?

The man said: “No, it is not found in the Qur’an.” Then Hazrat Imran said:

******************************************************

Then from whom did you learn these detailed rules of zakat? You received all this from us—the Companions—and we received it from the Prophet of Allah (through Hadith).[***************]

On the basis of this Hadith, the principle and formula which the Hadith scholars unanimously established is this:

******************************************************

The basic ruling of every matter is mentioned in the Qur’an, but all its branches, details, and practical rules have been learned from the Messenger’s explanations.[******************]

Makhul al-Dimashqi said:

******************************************************

The Qur’an is more dependent on Hadith or Sunnah, whereas the Sunnah is not as dependent on the Qur’an.[**********************]

Imam al-Awza‘i also said this in the following words:

******************************************************

The Sunnah is more necessary for explaining the Book of Allah, whereas the Qur’an is not as necessary for explaining the Sunnah.[***********]

Yahya ibn Abi Kathir said:

******************************************************

The Sunnah or Hadith is more decisive than the Qur’an; the Qur’an cannot issue a ruling contrary to the Sunnah.[**************]

While explaining these two statements, Imam Ahmad ibn Hanbal said:

******************************************************

The Sunnah or Hadith explains and analyzes the Qur’an, and the Sunnah expresses its meaning in clear language.[********]

Shah Waliullah Dehlawi declared the importance and indispensability of Hadith in the following words:

******************************************************

******************************************************

The science of Hadith is more elevated and excellent than all kinds of knowledge and science, and it is the foundation of various matters of the religion of Islam. Hadith records the words, deeds, and approvals that issued from the greatest Prophet and his Companions. Indeed, it is a beacon of light in darkness, like a full moon illuminating every direction. Whoever follows it and masters it will attain the right path and gain immense goodness. But whoever rejects it and turns away from it will go astray, become a follower of desire, and ultimately suffer the greatest loss. For the Noble Prophet (peace be upon him) prohibited many actions and commanded many actions. He warned of the consequences of sins and gave glad tidings of the rewards of righteous deeds. He admonished people by giving many examples. Therefore, it is certainly as important as the Qur’an, or even more so.[Hujjat Allah al-Balighah, vol. 1, p. 1.]

Shah Dehlawi further said:

******************************************************

The Sunnah or Hadith explains the Qur’an, and it does not contradict it in the slightest.[***********************]

The following statement of Imam Abu Hanifah is also mentioned in this connection:

******************************************************

Without the existence of the Sunnah or Hadith, none of us could have understood the Qur’an.[**************]

The following statement is also especially noteworthy in this connection:

******************************************************

It has been narrated from Rabiah that she said: “Indeed, Allah Most High revealed the Qur’an to you, O Prophet, in great detail; but He left room in it for Hadith and Sunnah. The Noble Prophet (peace be upon him) established that Sunnah and Hadith, while also leaving room for ijtihad and the application of one’s own judgment.[Tafsir al-Durr al-Manthur, Tarikh al-Tafsir, p. 4.]

Imam Ubayd wrote:

******************************************************

There is no difference between the rulings of Allah and the Messenger concerning what is lawful and unlawful. The Messenger would never issue a ruling whose contrary was established from the Qur’an. Rather, the Sunnah (Hadith) explains the Book revealed by Allah and analyzes the laws and legal ordinances of the Qur’an.[Kitab al-Amwal—Abu Ubayd, p. 544.]

The Denier of Hadith Is an Unbeliever

The Imams of Islamic jurisprudence have unanimously declared that one who rejects Hadith is misguided and has left Islam. Ishaq ibn Rahwayh said:

******************************************************

If a Hadith from the Noble Messenger (peace be upon him) reaches a person, and although he acknowledges its truth and soundness, he rejects it without any reason, then he must be considered an unbeliever.

Imam Ibn Hazm wrote in his book Al-Ahkam:

******************************************************

If someone says, “We shall accept only what is found in the Qur’an; we shall accept nothing else,” then, according to the consensus of the entire Muslim ummah, he is an unbeliever.

Hazrat Umar ibn al-Khattab (may Allah be pleased with him) said:

******************************************************

Very soon people will come who will dispute with you, raising doubts about the Qur’an. Restrain them with the help of the Sunnah or Hadith, for the bearer of the Sunnah or the expert in Hadith possesses greater knowledge of the Book of Allah.*********************************

Hadith and the Ijtihad of the Messenger

Humanity received two things from the Noble Prophet (peace be upon him). One is the Noble Qur’an and the second is the Sunnah. The Qur’an is directly the Word of Allah, revealed from Allah through revelation. The fundamental source of the Sunnah is also revelation. It is true that the Noble Messenger (peace be upon him) exercised ijtihad himself in many matters; but that too was not without revelation. Either it had a direct connection with revelation, or it was supported and authorized by revelation. Therefore, the Messenger’s ijtihad must also be accepted as a source of Islam.

At this stage, the discussion of Shah Waliullah Dehlawi is particularly noteworthy. In offering a clear explanation and analysis of this subject, he wrote:

The Hadiths narrated and cited from the Messenger (peace be upon him) in the books of Hadith are of two types. The first type consists of those spoken for the purpose of fulfilling the responsibility of messengership. The Qur’anic verse:

******************************************************

“Whatever the Messenger gives you, accept it, and whatever he forbids you, refrain from it”—this broad category includes Hadiths of this kind. One division of these Hadiths consists of those discussing the conditions of the Hereafter and the wondrous matters of the celestial realm. The basis of these matters is revelation. The Hadiths that describe the rulings of the Shariah, explain the pillars and procedures of worship, and provide explanations and guidance concerning the various branches of the way of life belong to the first division of the first category. Among the Hadiths of this first category, some of the second division are based on revelation, while others are based on the Noble Messenger’s own ijtihad. But it must be remembered that the Noble Messenger’s ijtihad is also at the level of revelation, because Allah Most High did not allow him to make an erroneous ijtihad. If his ijtihad ever became mistaken, He did not allow him to remain upon that mistake. Whenever any error occurred, it was necessary that Allah immediately correct and rectify it.[****************]

Shah Waliullah wrote these final few points in the following words:

******************************************************

Some Hadiths of this type are based on revelation, while others are based on ijtihad. Nevertheless, the ijtihad of the Noble Messenger (peace be upon him) is also equivalent to revelation, because Allah Most High protected the Messenger from remaining permanently upon an erroneous judgment.

The Origin of Hadith

The foregoing detailed discussion has clearly established the position of Hadith in Islamic life and the importance and indispensability of Hadith. The subject to be discussed now is how Hadith was acquired; that will be the main topic at this stage.

The first listeners of Hadith from the Noble Prophet (peace be upon him) were the Companions. Eager to gain correct and detailed knowledge of the religion of Islam, they would sit attentively at the Messenger’s court. They kept the Noble Prophet (peace be upon him) surrounded twenty-four hours a day. Whenever he went anywhere, they followed him like shadows.

The Noble Messenger (peace be upon him) was the interpreter of Islamic law at every moment of his life. He explained it in practice not only through his words, but also through his own actions and by approving the words and deeds of the Companions. Through this, the Companions collected and preserved the precious treasure of Hadith. Whenever any difficulty or ignorance arose concerning any aspect of the religion of Islam, or any question emerged, they would ask the Messenger about the relevant matter and obtain an answer, and the Companions (may Allah be pleased with them) preserved it as a priceless treasure.

Besides this, other means by which Hadith originated are clearly observed in the history of the science of Hadith. Hazrat Jibril (peace be upon him) would sometimes appear at the Messenger’s court in disguise and, by asking the Messenger questions on various matters and receiving their answers, would indirectly teach the Companions present. The famous Hadith known as the “Hadith of Jibril,” recorded in Sahih al-Bukhari and Sahih Muslim, is conclusive proof of this. It states that an unknown, well-dressed man appeared at the Messenger’s court and asked questions about fundamental matters such as Islam, faith, excellence, and the Day of Resurrection. The Noble Messenger (peace be upon him) gave an appropriate answer to each question. Then the man left the court. The Noble Messenger (peace be upon him) asked Hazrat Umar al-Faruq (may Allah be pleased with him), among the Companions present:

******************************************************

O Umar, do you know who this questioner was?

When Hazrat Umar expressed his ignorance, the Noble Messenger (peace be upon him) himself said:

******************************************************

This questioner was Jibril. He came to you in order to teach you your religion.[*******************]

Thereafter, we shall mention from authoritative books certain incidents that prove that the Companions asked the Messenger about various matters and obtained his answers.

Indeed, it was not unusual for the Companions to ask questions of the Noble Prophet (peace be upon him). He himself would ask them questions, instructed them to inquire of him, learn, and act accordingly, and would periodically emphasize this. Hazrat Abdullah ibn Abbas (may Allah be pleased with him) said: During the time of the Noble Prophet (peace be upon him), a man was injured and was told to perform ghusl. He later died. When the Noble Prophet (peace be upon him) heard of this incident, he said angrily:

******************************************************

“May Allah destroy those people! Why did they not ask me? Is asking not the remedy for every kind of ignorance?”

Hazrat Nawwas ibn Sam’an (may Allah be pleased with him) said: I stayed in Madinah for a full year in order to ask the Messenger one question.

******************************************************

At last, I asked him about birr and ithm. He replied: “Birr is good character, while ithm is that which causes you doubt and uneasiness, and which you do not like people to know about.”

It was not only those present in Madinah who asked questions of the Messenger; new Muslims from distant cities and rural areas also came to his court and asked questions. One day, the Noble Prophet (peace be upon him) was sitting in the Prophet’s Mosque surrounded by the Companions. At that moment, a man arrived riding a camel. Seeking permission to ask the Messenger a question, he said:

******************************************************

“I shall ask you questions, and I may be very demanding in doing so; please do not take offense at me.”

After the Noble Prophet (peace be upon him) gave him permission to ask, he questioned him about Allah, his being sent as the Messenger to all humanity, the five daily prayers, fasting for one month, and the obligation of collecting zakat from the wealthy and distributing it among the poor. The Noble Messenger (peace be upon him) replied:

******************************************************

“Yes, Allah Most High has made all these things obligatory.”

Finally, encouraged by the Messenger’s reply, the man said:

******************************************************

“I believe in the religion you have brought. My name is Dimam ibn Tha’labah; I have come to you as the representative of my people.”

Hazrat Anas said: A man from the countryside came and asked the Noble Messenger (peace be upon him):

******************************************************

“Your messenger has gone to us and informed us that you claim Allah Most High sent you as a Messenger. Is that true?”

The Noble Prophet (peace be upon him) acknowledged the truth of this in reply. The man then asked the Messenger about the truth of what he had previously heard concerning several fundamental matters of the religion of Islam. After the Messenger (peace be upon him) explained their truth to him, he exclaimed in a loud voice:

******************************************************

“I swear by the One who sent you with the true law: I shall neither add anything to nor subtract anything from the matters you have described.”

A delegation from the tribe of Abdul Qays came into the presence of the Noble Prophet (peace be upon him). Describing their difficulty, they said: “O Messenger, between us and you lie tribes of polytheists; therefore, we cannot come to you except during the months in which fighting is forbidden.” Hence:

******************************************************

“Tell us something about the fundamental matters of the religion of Islam which, if we follow and practice accordingly, will enable us to enter Paradise, and which we can teach to those left behind us so that they may practice accordingly.”

A group of people came to the Messenger’s court on behalf of the Banu Tamim tribe and the people of Yemen and said:

******************************************************

“We have come to you to gain deep knowledge of the religion of Islam. We also ask you what was at the origin and beginning of this creation.”

Some young men and contemporaries from the Banu Layth ibn Bakr ibn Abd Manaf ibn Kinanah of Basra came to the Messenger’s court in Madinah and stayed for about twenty days. When they became eager to return to their homeland, the Noble Prophet (peace be upon him) said to them:

******************************************************

“Return and live with your families. Teach them the religion of Islam. Perform the prayer.”

Another narration in Muslim adds:

******************************************************

“Pray as you have seen me pray. When the time for prayer arrives, one of you should give the call to prayer for all of you, and the oldest among you should lead the prayer.”

For twenty days, the Noble Prophet (peace be upon him) taught this group of young men many matters of the religion of Islam through practical instruction. He also taught them all the rules and regulations of the Shariah and worship. Thus, while many hadiths originated on the one hand, on the other hand these hadiths of the Messenger were transmitted and spread through reliable Companions from Madinah as far as distant Basra.

Hazrat Abu Hurayrah (may Allah be pleased with him) said: We were sitting in the Messenger’s court. He was busy speaking with the people. At that moment, an Arab Bedouin came and asked the Messenger: “When will the Hour occur?” The Noble Prophet (peace be upon him), after finishing his conversation, called the Bedouin and said:

******************************************************

“When trust is beginning to be lost, await the Hour.”

The man asked: “How will trust be lost?”

The Noble Prophet (peace be upon him) said:

******************************************************

“When a position of responsibility is entrusted to an unqualified person, consider the time of awaiting the Hour to have arrived.”

These incidents clearly prove that all the Companions possessed an intense desire to learn from Hazrat Muhammad (peace be upon him), the bearer of the Qur’an, the various fundamental and detailed matters of Islam, as well as a readiness to strive and endure hardship for that purpose. Everything the Noble Messenger (peace be upon him) said in answer to these questions, everything he did, and everything whose words and deeds he endorsed forms part of the detailed explanation of the Islamic way of life—and that is hadith. What Allama Badr al-Din al-Ayni wrote on this subject is quoted here:

******************************************************

The noble Companions would ask the Messenger for explanations and meanings concerning many important matters. The Noble Prophet (peace be upon him) would gather them and teach them the religion. Some of the Companions would ask the Messenger questions and receive answers; others would remember them; some would convey them to others and inform them. In this way, Allah Most High brought His religion to completion.

This is undoubtedly an authoritative account concerning the origin of the science of hadith. In this connection, a quotation from Imam Ibn al-Qayyim is also particularly important. While discussing the arrival of a tribe called Banu al-Muntafiq, he mentioned one of their questions and then wrote:

******************************************************

******************************************************

This proves that the Companions presented their various questions and doubts before the Messenger, and he answered them. Consequently, their hearts found reassurance. His opponents also asked him questions, just as his Companions did. The difference was that the opponents asked in order to argue and demonstrate their own cleverness, whereas the Companions asked in order to understand the realities of the religion, gain insight into it, and acquire ever more faith. The Messenger (peace be upon him) answered all of them. However, he did not answer questions about matters whose answers he did not know, such as the time when the Hour would occur.

The origin of hadith did not consist only in the Noble Prophet (peace be upon him) answering people’s questions. He himself would provide the Companions with detailed instruction concerning the religion as needed. Many incidents of this kind are found in hadith. Here we mention one or two accounts from this category.

1. Hazrat Abu Zayd al-Ansari (may Allah be pleased with him) said: “One day the Noble Prophet (peace be upon him) led us in the dawn prayer. Then he ascended the pulpit, stood, and addressed us. This address continued until the time of the noon prayer. He then descended and performed the noon prayer. After the prayer, he again ascended the pulpit and continued speaking. This continued until the afternoon prayer. When the time for the afternoon prayer arrived, he descended and performed it. After the prayer, he again stood on the pulpit and began addressing us. This address continued until sunset. In this lengthy, day-long address, he told us many things about the past and the future. He did not merely tell us; he informed us and made us memorize them.”

2. Hazrat Hanzalah (may Allah be pleased with him) said: “One day we were with the Messenger (peace be upon him). At that time, he described Paradise and Hell to us in detail. As a result, both became vividly clear before us, as though we were seeing them directly.”

Only two narrations have been quoted here, although the books of hadith contain many accounts of this kind. These two accounts clearly prove that, when necessary, the Noble Prophet (peace be upon him) would often speak about many matters of the religion on his own initiative, and the Companions would remember everything and narrate these hadith statements to others.

This point should also be mentioned concerning the origin of hadith.

Preservation of Hadith

Islam is an eternal way of life for all humanity. Therefore, Allah Most High Himself undertook the responsibility of preserving its principal and primary foundation, the Noble Qur’an. He declared:

******************************************************

“Indeed, We have sent down the Qur’an, and indeed We are its Guardian.” [Surah al-Hijr, verse 9.]

Indeed, along with revealing the Noble Qur’an, Allah Most High made comprehensive and reliable arrangements for its complete preservation. The Qur’an was revealed to the Noble Messenger through Jibril, and he immediately recited it to the people. Thereafter, two means were adopted to preserve it forever. On the one hand, the noble Companions memorized it as soon as they heard it. They secured every word and letter in the innermost chambers of their memories forever.

Consequently, not even a dot of it could be lost or distorted. In terms of the benefit of this method of preservation, the Noble Qur’an is also unparalleled in the history of the heavenly scriptures; no other scripture is believed to yield such immense reward for memorizing it. For this reason, the practice of memorizing the Noble Qur’an has continued from time immemorial. Even if the Qur’an recorded in book form were to disappear today, the Noble Qur’an preserved in the memories of the hafizs could take its place. Reproducing the Qur’an in written form would then present no difficulty whatsoever. There is no doubt that this is one of the miracles of the Noble Qur’an.

On the other hand, as soon as the Qur’an was revealed, the Noble Prophet (peace be upon him) had it written by the scribes appointed for revelation. The following hadith narrated by Hazrat al-Bara ibn Azib is vivid proof of this:

******************************************************

When the verse stating that an inactive believer and one who strives in the path of Allah can never be equal was revealed, the Noble Prophet (peace be upon him) said: “Call Zayd and tell him to bring an inkwell, a writing board, and so on.” When he (Zayd) came, the Noble Prophet (peace be upon him) said: “Write this verse…”

Thus, the entire Noble Qur’an was written by designated scribes during the lifetime of the Noble Prophet (peace be upon him). Approximately forty Companions were appointed to write the Noble Qur’an. About twenty-six of them were particularly renowned. Hazrat Abu Bakr, Hazrat Umar, Hazrat Uthman, Hazrat Ali, Hazrat Zayd ibn Thabit, Hazrat Abdullah ibn Sa’d, Hazrat al-Zubayr ibn al-Awwam, Hazrat Khalid ibn Sa’id, Hazrat Amr ibn al-As, Hazrat Muawiyah ibn Abu Sufyan, and Hazrat Ubayy ibn Ka’b (may Allah be pleased with them) were among the most notable.

As a result of adopting both these methods, the Noble Qur’an has been protected forever from every kind of distortion and disappearance.

However, in the sight of Allah, preserving only the Noble Qur’an was not sufficient for preserving and perpetuating the religion of Islam. Therefore, we find that, along with arranging for the preservation of the Qur’an, Allah Most High also made proper arrangements for the preservation of hadith. The history of hadith preservation makes clear to us that, just as two principal external means were adopted for preserving the Qur’an, the Messenger’s Sunnah, that is, hadith, was also chiefly preserved through those same two means. These are the natural system established by Allah Most High and human effort and organization. We shall endeavor here to present a detailed discussion based on historical facts and evidence concerning this stage.

The Natural System

Upon examining the natural system of hadith preservation, three important factors appear to have made it effective. First, the sharpness and strength of the natural memory of the Arabs of that time. Second, the extraordinary perseverance of the noble Companions in their thirst for knowledge, study, and cultivation of knowledge. Third, their individual and collective sense of responsibility for spreading Islamic ideals and knowledge. A detailed discussion of all three matters follows.

The Memory of the Arab Nation

The memory of the Arab nation of that time was truly a historical wonder. It made a substantial contribution to the preservation of the Qur’an and hadith. The Noble Qur’an regarded it as a natural means. Allah Most High declared:

******************************************************

“Rather, this Qur’an consists of clear verses, preserved in the hearts of those granted knowledge.” [Surah al-Ankabut, verse 49.]

This verse clearly indicates the memory of the Muslim scholars of that age and also states that the Noble Qur’an was preserved in their minds through their memory. Allama al-Baydawi wrote in his commentary on this verse:

******************************************************

“That is, they memorized and preserved the Qur’an in such a manner that no one could distort or alter it.”

History has established that the memory of the people of Arab society at that time was extraordinarily sharp; hearing something only once was sufficient for them to retain it. The following historical information recorded by Ibn Abd al-Barr is noteworthy in this regard:

******************************************************

The Arab nation was naturally endowed with strong memories, and this was their special distinction and characteristic.

******************************************************

They were naturally born with strong memories.

******************************************************

It is famous and universally known that the Arab nation possessed exceptional strength and talent in memorization. Each of them could memorize and retain a long poem by anyone after hearing it only once.

Hazrat Ibn Abbas (may Allah be pleased with him) memorized in full, after hearing it only once, a long poem by the famous Arab poet Umar ibn Abu Rabi’ah. The Companions of the Messenger were also pure Arabs. At first, they could neither write nor read anything written. Consequently, they all had to depend solely on memory. In the Age of Ignorance, they memorized in detail their lengthy genealogies and the remarkable praises, virtues, and glory of their ancestors. When they competed with one another in genealogical pride, each would recite continuously from memory the glory of his lineage and its eulogies. Because of their sharp memories, nearly every one of them was an expositor or spokesman for his own lineage.

Allah Most High appointed this Arab nation, naturally endowed with strong memories, as the guardians of the prophethood of Hazrat Muhammad (peace be upon him) and his transmitted teachings. He fully prepared these hearts of keen memory to memorize the verses of the Qur’an and the hadith of the Messenger.

For precisely this reason, we find that as soon as the Noble Qur’an was revealed, the Companions could memorize it simply by hearing it from the mouth of the Noble Prophet (peace be upon him). Thus, memorizing and retaining the entire Noble Qur’an was not difficult for them in the least.

The renowned Tabi’i Qatadah ibn Di’amah claimed:

******************************************************

“Allah granted this nation a gift of memory that was granted to no other nation. It is a special distinction given only to them, and an honor and dignity by which He honored them alone.”

A historical incident concerning Hazrat Abu Hurayrah (may Allah be pleased with him) is noteworthy here. He was a hafiz of a vast number of hadiths. However, the Umayyad ruler, Caliph Marwan ibn al-Hakam, became doubtful about this. He devised a plan to test Hazrat Abu Hurayrah. One day, he asked Abu Hurayrah to narrate some hadiths. Abu Hurayrah (may Allah be pleased with him) narrated a number of hadiths. Following Marwan’s instructions, the hadiths were written down by someone seated behind a curtain. More than a year later, Abu Hurayrah was asked one day to narrate those very hadiths again. He recited them from memory in such a way that there was no difference whatsoever between them and the hadiths he had narrated previously. This provides undeniable proof of the sharpness of Hazrat Abu Hurayrah’s memory.

The renowned hadith compiler Imam Ibn Shihab al-Zuhri was also a man of extraordinary memory. He too was once compelled to undergo a test. The then king, Hisham, requested him to write some hadiths for the education of his son. Al-Zuhri immediately dictated four hundred hadiths in writing. After a long time, when he was asked to write those hadiths again, he wrote them once more. Comparing the hadiths written on both occasions, the king found that:

******************************************************

Not a single letter of those hadiths had been omitted the second time. [Tadhkirat al-Huffaz, vol. 1, p. 201.]

There is no doubt that this was a practical demonstration of Imam al-Zuhri’s limitless memory.

Ibn Shihab al-Zuhri used to say:

******************************************************

Whenever I passed near the Baqi market, I would close my ears for fear that some obscene speech might enter them. For, by Allah, once any word entered my ears, I never forgot it. [******************]

He also said:

******************************************************

Whatever I wrote in my notebooks—whether hadith or anything else—I memorized. [**************]

The renowned Tabi‘i and prolific narrator of hadith, Imam al-Sha‘bi, said while describing and demonstrating the sharpness of his memory:

******************************************************

I never wrote a hadith from a notebook, nor did I ever feel the need to hear a hadith from anyone more than once. [***************]

Imam Waki‘ was likewise a man of extraordinary memory. Imam Ahmad ibn Hanbal said of him:

******************************************************

I have never seen anyone who memorized hadith like him. [Tarikh al-Khatib, vol. 13, p. 474.]

Another hadith scholar said of him:

******************************************************

Waki‘s memory was an innate characteristic. [Tarikh al-Khatib, vol. 13, p. 474.]

The renowned Tabi‘i hadith scholar Qatadah also possessed unparalleled memory. Historical proof of this remarkable memory of his is found in the following account by the historian Hafiz al-Dhahabi. He says:

******************************************************

Qatadah was the person with the strongest memory among the people of Basra. Whatever he heard, he remembered. Once the hadith book compiled by Jabir was recited before him, and he memorized it. [Tadhkirat al-Huffaz, vol. 1, p. 26.]

Yahya ibn Qattan said: I have never seen anyone with a stronger memory than Sufyan al-Thawri. He had memorized thirty thousand hadiths. He himself said:

“I have never forgotten anything I memorized even once.” [Tadhkirat al-Huffaz, vol. 1, p. 26.]

Sufyan ibn ‘Uyaynah had memorized seven thousand hadiths, and therefore kept no book.

Imam Ahmad ibn Hanbal said: In the capital, Baghdad, I have never seen anyone with a stronger memory than the hadith scholar Abu Zur‘ah. He had memorized ten thousand hadiths concerning the Qur’an alone. Indeed, he was unparalleled in memory.

Qadi Abu Bakr al-Isfahani memorized the entire Qur’an at the age of only five.

The memory of the hadith scholar Ishaq ibn Rahwayh, Imam al-Bukhari’s teacher, was exceptionally sharp. He had memorized countless hadiths. He dictated several thousand memorized hadiths to his students without once feeling the need to consult a book. He himself used to say: “Seventy thousand hadiths are always present before my eyes.”

The hadith scholar Abu Zur‘ah said of him:

I have never seen anyone with a memory like his (Ibn Rahwayh’s). [****************]

The contemporary ruler Amir ‘Abdullah, having witnessed his astonishing memory, said:

******************************************************

I know that you can memorize many things, but after witnessing your memory I am astonished. [Kitab al-Kuna, by Imam al-Bukhari, p. 33]

The memory of the later hadith scholar Imam al-Bukhari was in no way less remarkable. Nawab Siddiq Hasan quoted Abu Bakr ibn Abu ‘Itab as saying:

******************************************************

Imam al-Bukhari had completely memorized seventy thousand hadiths while still a child. [************]

He further mentioned concerning him:

******************************************************

It is reported that he would memorize an entire book after looking at it only once. [*************]

Muhammad ibn Abu Hatim said: Two men told me that we used to listen to hadith together, and at that time Imam al-Bukhari was a boy among us. We would immediately write down whatever we heard, but Imam al-Bukhari wrote nothing. One day, when we asked him about this, he said: You have treated me very unjustly. Now, show me what you have written. We then showed him more than fifteen thousand hadiths that we had written down.

******************************************************

He then recited from memory all those hadiths that he had retained. Indeed, after listening to his memorized recitation, we corrected our written books. [*****************]

Another historical incident concerning Imam al-Bukhari is noteworthy. When he came to Baghdad, the hadith scholars visited him and separately presented a total of one hundred hadiths in such a way that the chain of transmission of each had been confused, with one chain joined to another. When they asked Imam al-Bukhari for his opinion of these hadiths, he expressed complete ignorance of them. Then he correctly stated each hadith and showed that the way they had presented it contained this error, identifying conclusively which chain belonged to which hadith and which did not. Everyone was deeply astonished at his limitless memory.

******************************************************

They acknowledged his limitless memory, and all believed in his distinction and superiority in this regard. [*************]

All these incidents prove that the Muslim intellectuals of that age naturally possessed exceptionally sharp and powerful memories. No exception to this is observed from the age of the Companions through the ages of the Tabi‘un, their successors, and the hadith scholars. Just as this astonishing memory existed among the Arabs of that time, it was also manifested among non-Arab Muslims. Indeed, this was an immeasurable and immensely valuable favor of Allah Most High upon the Muslim ummah. It was because of this favor that the Qur’an and hadith, the two foundations of Islam, could be properly preserved and protected.

This characteristic of that age also has a biological significance. Of all the powers and abilities Allah Most High has bestowed upon the human body, when one is not used or one organ becomes unusable, the strength of another increases. A person with only one hand has the strength of two hands concentrated in that hand. The powers of estimation, perception, and feeling of a blind person increase tremendously. The truth of this cannot be denied concerning the Muslims of Islam’s first age. In that period, literacy was not generally widespread. People used their memory more than their writing ability. Consequently, astonishing development of memory was observed in that age. It occupied a very important place as an initial means of preserving the Qur’an and hadith.

The Prophet’s Instructions for Preserving and Disseminating Hadith

The Islamic way of life took shape through the lifelong words and deeds of the Noble Messenger of Allah (peace be upon him). For this reason, all his words and deeds were a priceless treasure for Muslim society. The noble Companions listened attentively to every word of the Noble Messenger (peace be upon him) and observed every one of his actions and movements with careful and investigative eyes. Thus, the words and deeds of the Noble Messenger were spontaneously preserved and kept alive among the Companions.

Yet preservation in this matter did not rely entirely on spontaneous and natural retention. The Noble Prophet (peace be upon him) himself also adopted effective measures for this purpose.

The Noble Prophet (peace be upon him) instructed the noble Companions not only to listen attentively to all matters related to Islam—its commands, prohibitions, and admonitions—but also to remember them and convey them accurately to others. Addressing the Companions, he said:

******************************************************

May Allah keep fresh and radiant the person who hears something from me and conveys it accurately to others. For often the one to whom it is conveyed later preserves it better than the first listener. [Tirmidhi, vol. 2, p. 90 (Delhi edition, 1940); Ibn Majah, *****************; Darimi; Mustadrak, narrated from Abu al-Darda, vol. 1, p. 87.]

Hazrat ‘Abdullah ibn Mas‘ud (may Allah be pleased with him) narrated this hadith in another form. The wording of his narration is as follows:

******************************************************

May Allah illuminate the person who hears my words, remembers them, preserves them fully, and conveys them to others. Many people who carry knowledge convey it to one who is more knowledgeable and learned than they are. [al-Shafi‘i and al-Bayhaqi.]

The wording of the following hadith narrated by Hazrat Zayd ibn Thabit (may Allah be pleased with him) is also noteworthy. He said: The Noble Prophet (peace be upon him) said:

******************************************************

May Allah brighten the life of the person who hears my words, memorizes them, remembers them correctly, and conveys them to one who has not heard them. …………… [******************* Tirmidhi.]

When a delegation from the tribe of ‘Abd al-Qays came to the Noble Messenger (peace be upon him), he taught them in detail the fundamental matters of Islam and said to them:

******************************************************

Remember these words completely, preserve them fully, and inform those who remain behind you about them. [Bukhari Sharif, vol. 1, Kitab al-‘Ilm, p. 19.]

Regarding the future responsibilities and social status of the noble Companions, the Noble Messenger (peace be upon him) said:

******************************************************

Today you are hearing from me matters of religion; they will be heard from you, and those who hear from you will be heard from in turn. [Mustadrak al-Hakim, vol. 1, p. 95, narrated by Ibn ‘Abbas.]

In another hadith, the Noble Prophet (peace be upon him) said:

******************************************************

“Whoever memorizes and preserves forty hadiths concerning the religion of the Muslim ummah, Allah Most High will make him a jurist, and on the Day of Resurrection I will intercede for him and be his witness. [Mishkat al-Masabih, p. 36, narrated by Abu al-Darda.]

As a result of these instructions and admonitions of the Noble Prophet (peace be upon him) concerning the preservation of hadith, nearly one hundred thousand people in the Muslim society of that time preserved, memorized, and kept alive in their memories the Messenger’s words and accounts of his actions so thoroughly that they generally never forgot them. Their innate memory greatly assisted them in this matter. Moreover, the Messenger’s commands strengthened it further. Whenever the Messenger (peace be upon him) said something, the Companions present would begin memorizing it so that they would not forget it. Hazrat Samurah ibn Jundub (may Allah be pleased with him) said:

******************************************************

I was a boy during the time of the Messenger, and even then I memorized the Messenger’s words. [Muslim Sharif, vol. 1, Introduction, p. 10, including al-Nawawi.]

Hazrat Ibn ‘Abbas (may Allah be pleased with him) said:

******************************************************

We used to memorize the Messenger’s hadiths; this was how hadiths were memorized from the Messenger. [Muslim Sharif, vol. 1, Introduction, p. 10, including al-Nawawi.]

In the final part of the sermon that the Noble Prophet (peace be upon him) delivered before the mujahidin on the day after the conquest of Makkah, he said:

******************************************************

Those present should convey these words to those absent. In the final part of the historic sermon of the Farewell Hajj, the Noble Messenger (peace be upon him) said in a resounding voice:

******************************************************

Those present here should convey these words of mine to those absent. For many of those to whom they are conveyed may preserve hadith better than today’s listeners. [Bukhari Sharif, vol. 1, p. 21.]

In Bukhari Sharif, the statement is quoted in these words:

******************************************************

Those present should convey these words to those absent. For perhaps the one who is present will convey them to someone who will be able to preserve them better than he can. [Bukhari Sharif, vol. 1, p. 16.]

The concluding portion of the hadith narrated through Ibn ‘Awn is as follows:

******************************************************

It may be that the absent person will be more capable than the present person of remembering my words. [**************]

The Noble Prophet (peace be upon him) said:

******************************************************

Convey from me, even if it is only one verse. [Bukhari Sharif, Mishkat, Kitab al-‘Ilm……]

Mazhari and Mulla ‘Ali al-Qari explained its significance, saying:

******************************************************

Disseminate my hadiths, even if they are only a small amount. [***********************]

The Noble Prophet (peace be upon him) said:

******************************************************

After me, people will come to you wishing to hear hadith. When they come to you for this purpose, be gracious toward them and narrate my hadiths to them. [Musnad Ahmad, narrated by Malik ibn Anas. *****************]

He said:

******************************************************

Learn knowledge and teach it to people. Learn the laws of inheritance and teach them to others as well. Learn the Qur’an and teach it to people. For one day I shall have to depart. [Darimi Sharif, p. 40]

Once the Noble Prophet (peace be upon him) was supplicating, saying:

******************************************************

O Allah, have mercy upon my successors.

The Companions asked:

******************************************************

O Messenger, who are your successors?

The Noble Prophet (peace be upon him) replied:

******************************************************

Those who narrate my hadiths and teach them to people are my successors. [Introduction to the Darimi, vol. 1, p. 5.]

The Noble Prophet (peace be upon him) also said:

******************************************************

If someone is asked about a matter relating to religion and conceals it instead of disclosing it, on the Day of Resurrection he will be made to wear a bridle of the Fire of Hell. [Musnad Ahmad, Abu Dawud, Tirmidhi, Ibn Majah—************]

Besides these general principles, the Noble Prophet (peace be upon him) strongly urged the Companions present to inform others about his particular actions.

The following hadith provides conclusive proof of this. Yasar said: One day Hazrat ‘Abdullah ibn ‘Umar (may Allah be pleased with him) saw me praying after dawn had appeared. Ibn ‘Umar then said to me:

******************************************************

We were once praying in this manner when the Noble Prophet (peace be upon him) came to us. He then said: Those of you who are present here should convey to those who are absent my statement that after dawn has come, no prayer is permissible except two prostrations. [Musnad Ahmad, vol. 2, p. 104.]

Malik ibn al-Huwayrith (may Allah be pleased with him) said: A group of young men of similar age and I stayed in the presence of the Noble Messenger (peace be upon him) for twenty days and nights. Then we intended to return home, and he said:

******************************************************

Return to your families and live among them; teach them the religion of Islam and instruct them to observe it properly. [At this point the Messenger (peace be upon him) mentioned several matters, which I memorized.] And pray exactly as you have seen me pray. [Sahih al-Bukhari, vol. 2, p. 1076]

This hadith shows that new Muslims came from distant regions to the presence of the Messenger (peace be upon him) to gain detailed knowledge about Islam. The Messenger (peace be upon him) taught them Islamic ideals and the Shariah. He strongly urged them to remember whatever they heard and learned, and, after returning, to teach and propagate it among the people of their respective regions.

Thus, as a result of the Messenger’s (peace be upon him) clear and principled commands and instructions, his hadiths rapidly reached Muslims living in distant regions, and nearly all Muslims of that time were able to learn his hadiths through reliable chains. This was the initial and natural method by which hadiths were preserved and disseminated.

Mutual Review and Teaching of Hadiths

After hearing hadiths from the Noble Prophet (peace be upon him), the Companions would gather during their free time, whenever opportunity and need arose, and engage in mutual study and discussion. At times, they arranged special meetings among themselves to discuss hadiths. Although such meetings were generally held in the Prophet’s Mosque, similar gatherings were sometimes held in the Companions’ homes as well. In these meetings, the words, deeds, and teachings of the Noble Messenger were openly discussed. The leading Companions attended these meetings. If anyone had previously been unaware of a matter, they could become fully informed about it reliably and through trustworthy sources from the discussions at these meetings. If anyone had doubts about a matter, those doubts were also dispelled through these discussions. Here we present several authoritative accounts of such discussion gatherings:

1. Hazrat Anas (may Allah be pleased with him) said:

We would listen to hadiths from the Messenger (peace be upon him). When he rose and left the gathering, we would remain seated, repeat the hadiths we had heard to one another, study them, and review them. Each of us would recite from memory the several hadiths assigned to him. Whenever we rose from such a meeting, almost everything had become memorized by each of us. [**********]

2. Abdullah ibn Amr (may Allah be pleased with him) said:

One day the Noble Prophet (peace be upon him) came out of one of his chambers and saw two gatherings in the mosque. In one, the assembled people were reciting the Qur’an and engaged in supplication to Allah. The people in the other were learning and teaching hadiths. The Noble Prophet (peace be upon him) said: The people in both these gatherings are engaged in good works. One group is reciting the Qur’an and calling upon Allah; if He wills, He will grant them what they seek, and if He does not will it, He will not grant it. The people of the other group are learning and teaching knowledge and hadiths. ********************* And I have been sent as a teacher. Abdullah ibn Amr said: “Then he sat down with them.” [**********************]

There is no doubt that those engaged in the study of knowledge were discussing the Messenger’s hadiths, actions, and various matters of the religion of Islam in that context, and teaching them to those present. It is conclusively established from the foregoing lengthy report that such meetings were held during the lifetime of the Noble Prophet (peace be upon him), that the Messenger (peace be upon him) himself attended them, and that he especially encouraged people to study the knowledge of hadith.

3. The following incident related by Hazrat Mu‘awiyah provides further evidence for the foregoing. He said:

******************************************************

One day I was with the Noble Prophet (peace be upon him). He entered the mosque and saw a group of people sitting there. He asked: What are you sitting for? They replied: We have performed the obligatory prayer, and then sat here discussing the Book of Allah and the Sunnah of His Messenger with one another. [Mustadrak al-Hakim, vol. 1, p. 94]

After memorizing hadiths, the Companions paid special attention to ensuring that they did not forget them. For this reason, many Companions would study and recite hadiths on their own. This is proved by the following statement of Hazrat Abu Hurayrah (may Allah be pleased with him). He said:

******************************************************

I divide the night into three parts. I sleep for one part of the night, spend one part in worship, and spend one part recalling and memorizing the Messenger’s hadiths. [Musnad al-Darimi, *****************]

In this connection, mention may be made of the Ahl al-Suffah. In particular, as the first place where hadiths originated and as their custodians, the Ahl al-Suffah played a particularly important role in the history of hadith.

Generally, all the Companions tried to spend as much time as possible in the Messenger’s company. But the residents of the Suffah remained at the Messenger’s court day and night, twenty-four hours a day. The courtyard in front of the Prophet’s Mosque was their place of residence. They had no homes or families, nor much need for income and livelihood. Therefore, there can be no doubt that, compared with the other Companions, they were able to spend the greatest amount of time in the Messenger’s company.

As a result, the Prophet’s Mosque had effectively become a residential university. The Noble Prophet (peace be upon him) himself was its principal, while nearly all the Companions were its students. At the Messenger’s instruction, the senior Companions also taught particular subjects.

It is not possible to determine the exact number of Companions who lived in the Suffah. There is no doubt, however, that their number was by no means insignificant. A description given by Ibn Abd al-Barr concerning a tribe provides an idea of the extent of this institution. He wrote:

******************************************************

There were seventy or eighty people in the Tamim delegation. After embracing Islam, they stayed in Madinah for a long period. During this time they were learning the Qur’an and the religion of Islam. [**************]

In short, the Companions of the Ahl al-Suffah stayed close to the Messenger day and night and, with sharp attention and exceptional care, listened to, observed, and understood his spoken words, actions, activities, movements, inclinations, and the words and deeds he approved. They made every effort to ensure that they remained unaware of neither a single statement nor even a minor matter. [****************]

Indeed, being able to remain continuously present at the court of the Noble Messenger (peace be upon him) was the greatest concern of the Companions. In this connection, the incident of Hazrat Salit (may Allah be pleased with him) is particularly noteworthy. The Noble Messenger (peace be upon him) had given him a piece of land to cultivate. He would go out to work on its cultivation and then return. On returning, he would hear from the other Companions that such-and-such Qur’anic verses had been revealed in his absence and that the Noble Messenger (peace be upon him) had said such-and-such. He would then feel deep sorrow and the pain of deprivation. He went to the Noble Messenger (peace be upon him) and said: O Messenger of Allah, take back the piece of land you gave me, for because of it I am deprived of the supreme blessing of being present at your court. I do not want it; I have no need of it.

******************************************************

If a Companion was unable to attend the Messenger’s court on a particular day for some special reason, he would learn everything from the person who had been present there that day. Hazrat Umar (may Allah be pleased with him) had made an agreement with his Ansari brother and neighbor, Hazrat Utban Malik, that if either of them could not attend the Messenger’s court on a given day, the other would inform him of everything that had occurred that day. In Hazrat Umar’s words:

******************************************************

When I went to the Messenger’s court, I would convey to him the news of that day’s revelation and other matters, and when he went, he would do the same for me. [**************]

Hazrat Abdullah ibn Umar (may Allah be pleased with him) was especially eager to learn hadiths. Whenever he was absent from the Prophet’s court on a particular day or at a particular time, he would ask the Companions who had been present then and learn what the Noble Messenger (peace be upon him) had said, done, or approved of in words and deeds during that period. [**************] If he was unaware of any hadith or other matter, he would ask the Noble Prophet (peace be upon him) himself and remove all his ignorance and doubts. [***************]

On one occasion, a man of the Lays tribe reported on the authority of Hazrat Abu Sa‘id al-Khudri (may Allah be pleased with him) that the Noble Prophet (peace be upon him) had said:

******************************************************

Do not buy or sell gold in exchange for gold except in equal quantities. [Sahih al-Bukhari, vol. 1, p. 291]

Ibn Umar was unaware of this statement. He immediately went to Hazrat Abu Sa‘id al-Khudri and asked him:

******************************************************

Are you reporting this hadith from the Messenger (peace be upon him)?

The Companions themselves also established similar centers of learning in their respective regions for teaching the Qur’an and hadith. During the lifetime of the Noble Prophet (peace be upon him), nine mosques were built in the city of Madinah. The five daily prayers were performed there in congregation, and arrangements were also made at each mosque for teaching the religion of Islam. [******************] The delegation from the Abd al-Qays tribe returned to their homeland with this acknowledgment:

******************************************************

The Ansar were teaching us the Book of Allah and the Sunnah of the Messenger. [***********]

Farham ibn Malik came from Yemen to Madinah to learn Islam. Regarding him, the historian Ibn Sa‘d wrote:

******************************************************

He came from Yemen and learned the Qur’an, the obligatory duties of Islam, and the rulings of the Shariah. [*********]

In this connection, the following statement attributed to Hazrat Abu Hurayrah is also noteworthy. He said:

******************************************************

The Companions knew very well that I regularly attended the Messenger’s court. Therefore, they would ask me about the hadiths of the Noble Messenger (peace be upon him) and learn them from me. Among them were such notable persons as Hazrat Umar, Uthman, Ali, Talhah, and al-Zubayr. [***************]

The religious learning centers established by the Companions in various parts of Madinah generally taught during the daytime. For this reason, many laborers and people engaged in various occupations could not attend them or obtain knowledge. Therefore, they were compelled to establish learning centers resembling night schools. Regarding the students of these schools, Imam Ahmad ibn Hanbal wrote:

******************************************************

When the darkness of night covered them, they would go to their teachers living in Madinah. There they would remain occupied with study until morning. [************]

It goes without saying that hadiths were taught alongside the Qur’an at these centers. It was precisely for this reason that many Companions narrated not directly from the Messenger but through another Companion. The following statement of Hazrat Anas ibn Malik (may Allah be pleased with him) provides clear evidence of this. He said:

******************************************************

We did not hear directly from the Messenger all the hadiths that we narrate to you. Rather, our people—the Companions—would narrate hadiths to one another. [Mustadrak al-Hakim, vol. 1, p. 95]

Further support for this is found in what Hazrat al-Bara ibn Azib (may Allah be pleased with him) said when speaking about the status of the hadiths he narrated. He said:

******************************************************

We did not hear all the hadiths from the Messenger; rather, our companions also narrated the Messenger’s hadiths to us. For the work and responsibilities of tending camels prevented us from attending the Messenger’s court. [Tabaqat Ibn Sa‘d, vol. 4, p. 283; Mustadrak, vol. 1, p. 95]

In the book Mustadrak, the wording of this statement is as follows:******************************************************

We did not hear all the hadiths from the Messenger; rather, our companions narrated hadiths to us. We were busy with the work of riding camels. [Mustadrak al-Hakim, vol. 1, p. 96]

This lengthy evidentiary discussion proves that those Companions who were able to hear hadiths from the Noble Prophet (peace be upon him) conveyed them to the other Companions, while those who did not have the opportunity to hear hadiths directly from the Messenger would hear them from the Companions who had heard them. In this way, nearly every hadith of the Noble Messenger (peace be upon him) reached almost all the Companions during his lifetime.

Practical Observance of Hadiths

The Companions (may Allah be pleased with them) did not content themselves merely with memorizing the hadiths received from the Noble Prophet (peace be upon him) and orally disseminating and reviewing them in their gatherings. At the same time, they did their utmost to put them into practice. When the Noble Prophet (peace be upon him) stated matters of creed or purely theoretical principles, the Companions memorized them, firmly embedded them in their minds and hearts, and built their own creeds and beliefs accordingly. When he made a statement containing a command or prohibition, ordered an action or forbade one, or issued an administrative decree, the Companions (may Allah be pleased with them) immediately put it into practice. Until they had made it part of their daily habits, they spared no effort in practicing and habituating themselves to it. Hazrat Abdullah ibn Masud (may Allah be pleased with him) said:

******************************************************

When any of us learned ten verses, he would not proceed to learn anything else until he had properly understood their meaning and acted according to them. [*************]

This means that whatever the Companions learned from the Noble Prophet (peace be upon him), they first made every effort to put it into practice. Consequently, every word, command, and decree of the Messenger was implemented and put into effect by the Companions without delay.

The following kinds of numerous commands of the Noble Prophet (peace be upon him) also prove that he himself paid special attention to making the fundamental laws of Islam a reality in the Companions’ lives. He kept a close watch on whether Muslims followed his instructions in their personal lives. Great emphasis was placed on Islam’s practical conduct and observance. Special care was taken to make Islamic creed and law part of the Muslims’ habits and nature. As examples, two of the Messenger’s numerous commanding statements are mentioned here. He said:

******************************************************

Pray exactly as you have seen me pray. [Sahih al-Bukhari, vol. 2, p. 1076]

Regarding the performance of Hajj, the Noble Prophet (peace be upon him) said in his Farewell Hajj sermon:

******************************************************

Learn the rites and procedures of Hajj from me. [[(a). ******************* In Sahih Muslim, the statement is recorded as follows:

******************************************************

So learn the rites of your Hajj from me.

In explaining this hadith, Imam al-Nawawi wrote:

******************************************************

******************************************************

The meaning of the Messenger’s statement is that the words, deeds, and acts relating to Allah that I performed in carrying out Hajj constitute the rites and forms of Hajj. Those same rules and rites are prescribed for you as well. Therefore, accept and take them from me. Learn and memorize them, preserve them, act according to them, and teach them to others. Imam al-Nawawi said: This is an extremely important foundation and source concerning the rites and procedures of Hajj. It is just like the command, “Pray as you have seen me pray.” ]]

These two commands first establish that although the Qur’an contains clear instructions regarding acts of worship such as prayer, fasting, Hajj, and zakat, it does not mention their detailed rules and procedures. Therefore, these must be learned from the universal Prophet, bearer of the Qur’an.

Second, in order to teach the procedure for every act, the Messenger (peace be upon him) would perform the act himself and present a practical example before the people; he would show by his own action how it was to be performed.

That is not all: whenever he noticed an error or shortcoming in someone’s worship, the Noble Messenger (peace be upon him) would correct it immediately, point out the error, and urge the person to rectify it. One day he was watching a Companion pray in the Prophet’s Mosque. He saw that the man was not praying correctly. When the man finished praying and came to the Messenger, he said:

******************************************************

Go back and pray again, for you have not prayed.

That is, your prayer has not been performed; you did not pray as prayer ought to be performed. Therefore, pray again. When he had prayed three or four times in this manner but still had not completed his prayer correctly, the Noble Prophet (peace be upon him) himself taught him in detail, through practical demonstration, the rules and procedures of prayer. [Sahih al-Bukhari, vol. 1, p. 10]

In this way, the Companions (may Allah be pleased with them) received ideological, principled, and practical instruction and training in the presence and company of the Messenger. As soon as a Qur’anic verse was revealed, they were the first to hear it from the Messenger. Whenever the Messenger (peace be upon him) said something concerning the explanation and practical application of a Qur’anic verse, they were the first to hear it.

On the other hand, the Companions (may Allah be pleased with them) themselves constantly observed all the Messenger’s actions with keen attention and tried to understand them with their hearts and minds. The following hadiths may be cited as evidence:

(a) Some people asked Hazrat Khabbab ibn al-Aratt (may Allah be pleased with him): Did the Noble Messenger (peace be upon him) recite the Qur’an during the Zuhr prayer? Hazrat Khabbab replied, “Yes.” They then asked:

******************************************************

How could you know that the Messenger recited the Qur’an in prayer while you were behind him?

He replied:

******************************************************

We could know and understand it by observing the movement of his beard. [Sahih al-Bukhari, vol. 1, p. 105; Abu Dawud, Kitab al-Salat, vol. 1; Mustadrak al-Hakim, vol. 3, p. 579]

(b) Hazrat Abu Sa’id al-Khudri (RA) said: We used to estimate how long the Noble Prophet (SAW) would stand during the Zuhr and Asr prayers. We observed that during the first two rak’ahs he stood for approximately the time required to recite three verses of the Qur’an, and during the last two rak’ahs for half that length of time. [Sahih Muslim, vol. 1, p. 185; Abu Dawud, Kitab al-Salat, vol. 1.]

That the Companions acted according to what they had seen the Messenger do is proved by the following hadith:

A man said to Hazrat Umar (RA): “In the Noble Qur’an we find mention only of the prayer during times of fear (********) and the prayer while residing at home; but we find no mention in the Noble Qur’an of the prayer during travel. What is the reason for this?” In reply, he said:

We knew nothing about the religion. In such a situation, Allah Most High sent Hazrat Muhammad (SAW) as a Messenger; therefore, whatever we see him doing in matters of religion, we practice in exactly the same manner. [Musnad Ahmad, vol. 2, p. 65.]

The following points are clearly proved by the three hadiths mentioned above:

(a) In religious matters, the Noble Messenger himself acted in a certain way, and the Companions also acted in exactly that way; the Companions imitated both the Messenger’s words and his actions precisely, and considered the religion to have been practiced by doing so.

(c) The Noble Messenger himself urged the Companions to observe and follow how he performed every religious act, and the Companions fulfilled this out of their desire to practice the religion. For the only means of acquiring detailed knowledge of the religion was to accept and understand the Messenger’s words, carefully observe his actions, and learn from him through practical instruction.

Indeed, the first community of Islam—the Companions—made immense efforts and conducted tireless inquiry to learn Islam’s detailed rules and regulations. In this way, Islam’s detailed system was developed on the foundation of the Qur’anic principles.

The Companions followed the Messenger precisely even in matters where following him in that manner was not strictly necessary according to the Shariah. Once, the Noble Prophet offered prayer wearing only one shawl. One day the eminent Companion Hazrat Jabir did the same. Seeing this, his students asked him: “Although you have an extra shawl, why did you not use it during the prayer?” He replied: “I did this because the Noble Prophet granted permission for it, so that you might become aware of this matter.” [Musnad Imam Ahmad, vol. 3, p. 328.]

Hazrat al-Bara ibn Azib (RA) strove with all his might to resemble the Messenger in every act of prayer. One day he gathered his family and said: “Today I shall show you how the Noble Prophet performed ablution and offered prayer.” He then performed ablution and offered the Zuhr, Asr, Maghrib, and Isha prayers in congregation, carrying out every act in imitation of the Prophet. He also demonstrated how the Messenger performed ruku and sajdah. [Musnad Imam Ahmad, vol. 4, pp. 288 and 303.]

Hazrat Anas (RA) served the Noble Messenger continuously for ten years. Whatever he saw the Messenger do, whenever and however he saw him do it, he performed in exactly that manner throughout his life. Seeing the manner and method of his prayer, Hazrat Abu Hurayrah (RA) used to say: “I have never seen anyone offer prayer more closely resembling that of the Messenger than Ibn Umm Sulaym (Anas).” Once, in the open field outside a place called Ayn al-Tamar, he offered prayer while riding on a camel. The camel was not facing the qiblah. His companions were astonished and asked the significance of this. He said: “Had I not seen the Noble Prophet offer prayer in this manner, I would never have done so.” On another occasion, he offered prayer wearing one end of a cloth and wrapping the other end around his body. A shawl was lying nearby. After he finished praying, Ibrahim ibn Rabiah (a Tabi’i) asked him the reason. Hazrat Anas (RA) replied: “I saw the Noble Prophet offer prayer exactly like this.” He imitated and followed the Noble Prophet precisely not only in obligatory acts, but also regarding wajib and sunnah matters. The Noble Prophet’s exalted and holy life, every act and step of his life, was for him and for hundreds of thousands of Companions like him the brightest beacon of guidance.

Indeed, through this kind of emulation by the Companions, every word and action of the Messenger, and the details of his actions, have been preserved forever; the society created by the Messenger could never forget them. This is one of the principal and most important foundations of the preservation of the Messenger’s hadith.

Fulfilling the Responsibility of Propagating Islam

Whatever the Companions learned about Islam from the Messenger, and whatever stores of knowledge of the Qur’an and hadith they acquired, they did not keep restricted and confined to themselves. Rather, considering it a fundamental moral responsibility, they remained constantly engaged in conveying it among the people and to Muslims living far from the Messenger’s court and his continual companionship. This was one of their principal religious duties. In reality, it was precisely to fulfill this responsibility that Allah Most High formed the Muslim ummah through the Noble Prophet (SAW). Describing the individual and collective aims and purposes of the Muslim nation, the Noble Qur’an declares in a resounding voice:

******************************************************

“Thus We have made you a moderate ummah, so that you may be witnesses and guides for the people, and the Messenger may be your guide.” [Surah al-Baqarah, verse 143.]

According to this declaration of the Qur’an, while shaping their own lives and character as living embodiments of truth, the Companions also regarded it as their responsibility and duty to guide the general public to the true path and call them toward the truth. In this matter they did not care in the least about any hardship, suffering, or fatigue. No injury could keep them from this path. Moreover, they considered it a grave sin to leave this world after learning something about the religion while concealing it and not conveying it to others. For, because of the following declaration of the Qur’an, they were extremely fearful, apprehensive, and alarmed in this regard. Allah Most High said:

******************************************************

“Those who conceal what We have sent down of clear proofs and guidance for the people, after We have made it clear for them in the Book—Allah curses them, and those who curse also curse them.” [Surah al-Baqarah, verse 159.]

After hearing this stern warning, no Companion could dare to conceal even a small matter related to the religion. If any Companion was asked about a matter of Islam, he considered it his duty to answer according to his knowledge. For they remembered the following saying of the Noble Prophet:

******************************************************

“Whoever is asked about some knowledge and conceals it, Allah will place a bridle of fire on him on the Day of Resurrection.” [Mustadrak al-Hakim, vol. 1, p. 101.]

For this reason, it can be emphatically said that the Islamic society established by the Noble Prophet functioned as a self-operating instrument for propagating the Qur’an and hadith as a whole. Just as blood is pumped from the heart and circulated throughout the body, through permanent and automatic arteries, into every small and large organ, so too the treasure of hadith in Islam, flowing from the Noble Prophet, reached the distant centers of human society through the tireless efforts and activities of every Muslim.

In addition to this personal responsibility of propagating Islam, hadith was also propagated through official arrangements during the lifetime of the Noble Prophet (SAW). For the Noble Prophet sent individuals and groups to various places and countries to propagate Islam. At this point we mention several famous events.

Hazrat Abu Umamah al-Bahili (RA) said:

******************************************************

“The Noble Messenger (SAW) sent me to my own tribe and the people of my region to call them to Allah and present the laws of the Islamic Shariah before them.” [Mustadrak al-Hakim, vol. 3, p. 641.]

A group of Ansar lived in the service of the Noble Prophet (SAW). During the day they carried water, gathered wood, and sold it to purchase food for the people of the Suffah. At night they studied the Qur’an and hadith. Once, several hypocrites gathered and said to the Messenger:

******************************************************

“Send some people with us who will teach us the Qur’an and hadith.”

For this purpose, the Noble Prophet sent seventy men from among the aforementioned people with them. Unfortunately, while still on the way, the hypocrites launched a sudden attack on them and martyred them. [Sahih Muslim, vol. 2, p. 139. ********************]

Shortly before the Hijrah, Hazrat Abu Dharr al-Ghifari (RA) accepted Islam in Makkah Sharif in the presence of the Noble Prophet (SAW). The Noble Prophet said to him:

******************************************************

“I have been instructed to go to the land of dates. I think it can be no other land than Yathrib, or Madinah. Now, can you, on my behalf, call the people of your own tribe and region to Islam?”

Abu Dharr al-Ghifari (RA) gladly accepted this responsibility and, reaching his homeland, began calling the people to Islam. He conveyed to the people of his tribe and country whatever Islamic teachings he had learned from the Noble Messenger (SAW). As a result, many people accepted Islam. [Sahih Muslim, vol. 2, p. 276.******************]

Similarly, after accepting Islam, Qays ibn Nashiyah al-Aslami (RA) returned to his homeland. He said to the people of his tribe and region:

******************************************************

“O people of Banu Sulaym! I have heard the literature of the Romans and Persians, the poetry of Arab poets, the tales of soothsayers, and the poetry of Himyar. But none of these can compare with the speech of Muhammad—it is something of an entirely distinct character. Therefore, follow me in believing in Muhammad.” [***************]

The Noble Prophet (SAW) sent Hazrat Amr ibn Hazm (RA) to the Najran tribe for the purpose that—

******************************************************

“He would impart proper knowledge of the religion to them and teach them the Qur’an.” [*************]

The Noble Prophet (SAW) sent Hazrat Mu’adh ibn Jabal (RA) to Yemen:

******************************************************

“as a teacher for the inhabitants of Yemen and Hadramaut.” [******************]

When the two tribes called Karba and Adl accepted Islam in the third year after the Hijrah, the Noble Prophet sent six teachers for them:

******************************************************

“The Noble Prophet sent six teachers to the two tribes called Adl and Qarah to impart basic knowledge of the religion of Islam and teach the Qur’an and the laws of the Islamic Shariah. They were: Marsad ibn Abi Marsad, Asim ibn Thabit, Khubayb ibn Adi, Khalid ibn al-Bukayr, Zayd ibn Dathinah, and Abdullah ibn Tariq (RA). [*******************]

After the conquest of Makkah, all Arabia became ready to accept Islam. The people then began sending their tribal chiefs to the Noble Prophet (SAW). They accepted Islam, returned to their respective tribes and regions, called their people to Islam, and propagated Islamic knowledge—the Qur’an and hadith. [**************

In addition, the Noble Prophet (SAW) sent many Companions, individually or in groups, to various regions of Arabia for the purpose of propagating Islam. [**********************] Through them, the Noble Prophet’s hadith was also widely propagated as an exposition of the Noble Qur’an.

The Companions whom the Noble Prophet (SAW) appointed as governors and sent to various provinces of the Islamic state adopted hadith, along with the Qur’an, as one of the foundations for administering the government. In this connection, the conversation between Hazrat Mu’adh ibn Jabal (RA) and the Noble Messenger (SAW) when he appointed and sent him as governor of Yemen is particularly memorable. The Noble Prophet asked: “On what basis will you administer the government?” Mu’adh replied: “On the basis of the Qur’an.” He asked: “What will you do if nothing is found in the Qur’an concerning the matter in question?” Mu’adh replied:

******************************************************

“I will act on the basis of the Messenger’s Sunnah.”

At the conclusion of this conversation, the Noble Messenger expressed immense satisfaction and gave thanks to Allah. Placing his hand on Hazrat Mu’adh’s chest, he said:

******************************************************

“Praise belongs to Allah, who has granted the person sent by the Messenger of Allah the ability to determine the action and policy pleasing to the Messenger of Allah.” [************************]

The final point in this connection is that, through the efforts and care of the people sent by the Messenger, hadith had reached almost every part of the Islamic state during the Messenger’s lifetime. Its study had begun everywhere. As a result, Muslims living in distant lands were able to become thoroughly acquainted with the Messenger’s hadith alongside the Qur’an.

The Companions’ Propagation and Teaching of Hadith

In fulfilling the responsibility of propagating Islam, hadith was also propagated along with the Qur’an through the Companions in country after country. At this stage, we shall present a detailed discussion of the Companions’ efforts specifically concerning the propagation of hadith.

But before proceeding further, it is necessary to present here a brief and fundamental discussion of what a “Companion” means, who is a Companion and who is not.

The view of such renowned muhaddiths as Imam Bukhari and Ahmad ibn Hanbal is that:

******************************************************

A person who saw the Messenger (SAW), possessed sound discernment, believed in him, and died upon Islam is a Companion. Whether his meeting and sitting with the Messenger was long or brief, whether he narrated hadith from him or not, and whether he fought alongside him or not, he is counted as a Companion. [*********************]

Imam Bukhari wrote in his Sahih:

Any Muslim who came into contact with the Messenger or saw him is a Companion of the Messenger. [************]

Abu al-Muzaffar al-Sam’ani said:

******************************************************

Hadith scholars call all those people Companions who narrated even one hadith or one statement from the Messenger. [**************]

Allah Himself has praised and identified the Companions in various places in the Qur’an. In one place this is stated in relatively detailed and exceptionally emphatic language:

******************************************************

“Muhammad is the Messenger of Allah, and those with him (the Companions) are severe against the disbelievers and compassionate among themselves. You will see them bowing and prostrating, seeking grace from Allah and His pleasure. Their mark is on their faces from the trace of prostration.” [Surah al-Fath, verse 29.]

Elsewhere it is said:

******************************************************

“Allah was certainly pleased with these believers (the Companions) when they pledged allegiance to you (O Prophet) under the tree. Then He knew what was in their hearts.” [Ibid., verse 18.]

Many important statements of the Messenger concerning the virtues of the Companions have also been quoted in authentic hadith.

In one hadith, the Messenger (SAW) said:

******************************************************

“Do not abuse my Companions. By Him in whose hand is my life, even if one of you were to spend gold equal to Mount Uhud, he would not attain the rank of one Companion, or even half of it.” [Muslim, vol. 2, p. 310; Bukhari, vol. 1, p. 518.]

Indeed, as a result of these Companions’ wholehearted efforts and incomparable self-sacrifice, Islam was propagated on the one hand, while on the other the Islamic society and state established by the Noble Messenger (SAW) remained fully protected. The Companions received the knowledge of the Qur’an and hadith from the Messenger, and at the same time arranged for its sweet stream to flow throughout the world, thereby making all humanity eternally blessed.

Therefore, as the first recipients, carriers, and propagators of hadith, the Companions will remain eternally memorable in the history of the Muslim world; there is not the slightest doubt about this.

Indeed, after receiving the Noble Messenger’s instructions concerning the study, preservation, memorization, propagation, and teaching of hadith, the Companions could not remain inactive. Rather, just as they gave hadith its proper importance, learned it themselves, and memorized it, they also strove with all their strength to convey it even to those unfamiliar with hadith and fully educate them in its study. Not only during the lifetime of the Noble Prophet (SAW), but also after his death, they did not show the slightest negligence in propagating and teaching hadith alongside the Noble Qur’an. After his death, they spread throughout the Islamic state and into many distant non-Muslim lands, each devoting himself in his own place and sphere to disseminating hadith and Islamic knowledge. Here we present historical and documented accounts of the propagation and teaching of hadith by several distinguished Companions:

1. Hazrat Abu Idris al-Khawlani (RA) said: I attended a gathering held in the mosque of the city of Hims. Thirty-two Companions were present. Hadith was collectively studied and taught there. When one Companion finished narrating a hadith, the second would begin narrating one. [Musnad Ahmad, vol. 5, p. 328.]

2. Nasr ibn Asim al-Laythi said: I saw a large gathering in the congregational mosque of Kufa. Everyone sat silent and motionless, gazing intently and eagerly at one man with fixed eyes. On asking, I learned that he was the famous Companion Hazrat Hudhayfah ibn al-Yaman (RA), and that he was teaching hadith. [Musnad Ahmad, vol. 5, p. 386.]

3. The Mother of the Believers, Hazrat Aishah (RA), was engaged in teaching hadith in Madinah. More than two hundred students attended her lessons at one time, including thirty-eight women. Such respected Companions as Hazrat Abu Musa al-Ash’ari, Abdullah ibn Abbas, and Amr ibn al-As regularly attended her hadith lessons. [Tadhkirat al-Huffaz al-Dhahabi, entry on Hazrat Abu al-Darda.]

4. In the city of Kufa, Hazrat Abdullah ibn Mas’ud (RA) regularly taught hadith. At least four thousand students and listeners would gather for his lessons. [See the work Asrar al-Anwar.]

5. Hazrat Abu al-Darda (RA) [The name of this Companion was Uwaymir ibn Zayd, p. 32.] lived in Damascus. When he came to the mosque to teach hadith, such a vast number of listeners gathered before him that he seemed to be sitting among them like an emperor. [Tadhkirat al-Huffaz, entry on Abu al-Darda.]

It is mentioned in the book Tadhkirat al-Huffaz that at least sixteen hundred students regularly attended the teaching circle of Hazrat Abu al-Darda.

6. Hazrat Abdullah ibn Umar (RA) had mastered an ocean of hadith knowledge; but he did not keep it confined to himself. Through it, he quenched the thirst for knowledge of hundreds of thousands of Muslims. Thus, he contributed greatly to the dissemination of hadith. He lived for more than sixty years after the death of the Noble Prophet (SAW) (d. 74 AH). In this long life, teaching and disseminating hadith was his principal occupation. [*****************] For this reason, he did not even take up employment, since that would have hindered and obstructed this great work.

He regularly held hadith lessons in Madinah. Particularly during Hajj, when large numbers of Muslims gathered in Madinah, he would present hadith to them. As a result, the Prophet’s hadith easily reached even the remotest centers of the Muslim world. [Usud al-Ghabah, vol. 3, p. 228.] In addition, he propagated hadith by going from house to house. During the reign of Yazid ibn Muawiyah, he visited the house of Abdullah ibn Muti. When he was asked to have a mattress and bed prepared for him, Hazrat Abdullah ibn Umar (RA) said:

******************************************************

I have not come to sit in your house; I have come only to convey a hadith. I heard this hadith from the Noble Prophet (SAW).

Then he said, I heard the Noble Prophet (SAW) say:

******************************************************

Whoever refrains from obeying the Amir, that is, the head of the Islamic state, will appear before Allah on the Day of Judgment in such a state that he will have no excuse to offer. And whoever dies without pledging allegiance to the Amir will die the death of the Age of Ignorance. [Sahih Muslim, vol. 2, p. 128; Musnad Ahmad, vol. 2, p. 154.]

7. Hazrat Abdullah ibn Umar (RA) would frequently transmit hadith and teach it to people. Ali ibn Abd al-Rahman said: Abdullah ibn Umar (RA) saw me playing with pebbles during prayer. When I finished praying, he forbade me to do so and said:

******************************************************

Pray just as beautifully as the Messenger (SAW) used to pray.

When he was asked how the Messenger (SAW) used to pray, he said:

******************************************************

When the Messenger (SAW) sat during prayer, he placed his right hand on his right thigh, closed all his fingers, and made a gesture with the finger next to his thumb. He placed his left hand on his left thigh. [Muwatta Imam Muhammad, p. 53, with translation.]

When the Companions refrained from transmitting a particular hadith for many days, they feared that they would sin by failing to transmit it and keeping it concealed. Therefore, it could no longer be kept hidden. They would then transmit it to the people. The following report concerning Hazrat Uthman (RA) provides a striking example:

******************************************************

When Hazrat Uthman (RA) performed ablution, he said: I shall certainly transmit a hadith to you. However, if there were not a verse, I would not tell it to you at all. I heard the Noble Prophet (SAW) say: If a person performs ablution, completes it perfectly, and offers prayer, all the sins committed between him and the prayer will be forgiven so long as he continues to perform prayer. The narrator of the hadith replied: The verse is this: “Indeed, those who conceal what We have sent down…” [Sahih al-Bukhari, vol. 1, p. 28.]

Hazrat Uthman (RA) presented the cited verse as proof that concealing hadith is sinful. This proves that those noble Companions regarded hadith as words revealed by Allah. Otherwise, presenting this verse as an argument, transmitting a hadith that had not been narrated for many days out of fear of the sin and punishment mentioned in the verse, and saying, “Had this verse not existed, I would never have narrated this hadith,” would have no meaning at all.]

Even while lying on their deathbeds, the noble Companions (RA) would transmit the Messenger’s (SAW) hadith when necessary. Hasan al-Basri said: Hazrat Mambkal was lying on his deathbed when Ubaydullah ibn Ziyad came there. At that time Hazrat Mambkal said:

******************************************************

I shall relate to you a hadith I heard from the Messenger (SAW). He said: If Allah appoints a servant to govern people and he does not protect them by giving them good counsel and seeking their welfare, he will not even smell the fragrance of Paradise. [Sahih al-Bukhari, vol. 2, p. 1058.]

Hazrat Abu Ayyub al-Ansari (RA), while lying on his deathbed, was shaken by his sense of responsibility to disseminate hadith. Shortly before his death, he narrated two hadith that he had never narrated before. After his death, the two hadith were conveyed to the Muslim public through a general announcement. [Musnad Ahmad, vol. 5, p. 414.]

A similar incident concerning Hazrat Abu Hurayrah (RA) has been cited by Ibn Abi Shaybah. He was lying on his sickbed and said to those present:

******************************************************

Help me sit up, for I have a trust preserved with me from the Noble Messenger (SAW), and I wish to convey it to you.

When he had been seated, he narrated:

******************************************************

None of you should look around during his prayer. If he does look around, let it be in a prayer other than an obligatory prayer. [Tafsir Ruh al-Ma‘ani, vol. 18, p. 3.]

The Tabi‘i Abu al-Aliyah said:

******************************************************

In the city of Basra, we would hear people narrate hadith transmitted by the Companions of the Messenger (SAW); but we could not be satisfied or content with them until we went to Madinah and heard them from the Companions’ own mouths. [Musnad al-Darimi, p. 74.]

Indeed, countless Muslims came from various centers of the Muslim world to the service of the noble Companions in order to learn Islamic knowledge, hadith, and the Qur’an. They received them with honor and enthusiasm and presented hadith to them. It is reliably established concerning Hazrat Abu Hurayrah (RA) and Hazrat Abu Sa‘id al-Khudri (RA), in particular, that their residences became crowded with students of hadith. When they were asked about something, it took considerable time to receive an answer. [Musnad Imam Ahmad, vol. 3, p. 92; Tirmidhi, Chapters on Knowledge.]

Hazrat Ibn Abbas (RA) sent his son Ali and his slave Ikrimah to Hazrat Abu Sa‘id al-Khudri to hear hadith. When they arrived, he was in a garden. Seeing them, he came and sat with them and narrated hadith to them. [Ibid.]

8. Hazrat Anas ibn Malik (RA) devoted himself to disseminating hadith knowledge. He spent his entire life teaching hadith. While the other Companions of the Messenger (SAW) were occupied in various battles, he was deeply engaged in disseminating and teaching the Messenger’s (SAW) hadith in the congregational mosque of Basra. Large numbers of people from Makkah, Madinah, Basra, Kufah, and Syria attended his hadith lectures. He was one of the Companions who narrated a very large number of hadith. Eighty hadith narrated by him appear in Sahih al-Bukhari, seventy in Sahih Muslim, and 128 in both Bukhari and Muslim.

9. Hazrat Ubayy ibn Ka‘b (RA) possessed special expertise in hadith. Al-Dhahabi wrote:

******************************************************

Hazrat Ubayy was one of those who heard a large number of hadith from the Noble Prophet (SAW). [Tadhkirat al-Huffaz, entry on Ubayy.] Many Companions who transmitted hadith first became his students.

Amr ibn Sa‘id, the governor of Madinah, was sending an army to Makkah against Hazrat Abdullah ibn al-Zubayr. At that time Hazrat Abu Shurayh (RA) addressed him, saying:

******************************************************

O Amir! Permit me to relate to you a hadith of the Messenger (SAW), which he stood and delivered on the day after the conquest of Makkah. My two ears heard it, my heart preserved and memorized it, and my two eyes saw him when he spoke. Then he narrated a hadith concerning Makkah being a sanctuary and other matters. [Sahih al-Bukhari, vol. 1, p. 21.]

From the words of Hazrat Abu Shurayh, it is known, first, that he had completely memorized and preserved the hadith, and second, that he was always prepared to fulfill the responsibility of transmitting hadith.

Hazrat Jabir ibn Abdullah (RA) also regularly taught hadith while seated in the Prophet’s Mosque. Allamah al-Suyuti said:

******************************************************

Hazrat Jabir ibn Abdullah had a teaching center in the Prophet’s Mosque itself. People would gather there and learn hadith from him. [*************]

The noble Companions (RA) were not content merely to teach people hadith orally. Rather, they sincerely strove and took special care to ensure that people memorized hadith and permanently impressed and preserved them in their memories. The Companions’ own efforts to memorize hadith have already been mentioned. Here we shall try to show that they made special efforts to have those who came to them to learn hadith memorize it.

In this early period of Islam, just as Muslims sent their young children to special educational institutions to memorize the Qur’an, they likewise sent their children to hadith learning centers. In addition, they strongly urged people to memorize hadith and advised them in various ways to do so.

The Tabi‘i Abu Nadrah said to Hazrat Abu Sa‘id al-Khudri (RA):

******************************************************

Should we not write down what we hear from you?

He replied:

******************************************************

Your Noble Prophet (SAW) used to narrate hadith to us, and we memorized and remembered them; so you too should memorize hadith as we did. [********************]

The noble Companions did not fall short in the least in regularly studying hadith and encouraging others to do so. The Tabi‘i says, while describing how Hazrat Ibn Abbas (RA), the hadith teacher of Ikrimah, the Imam of hadith knowledge in the Tabi‘i era, taught him hadith:

******************************************************

Ibn Abbas would put fetters on my feet in order to teach me the Qur’an and hadith. [Tadhkirat al-Huffaz, al-Dhahabi, p. 90.]

Hazrat Ali (RA) used to say:

******************************************************

Study hadith extensively; otherwise, this knowledge of yours will disappear. [**************]

The Companion Hazrat Abdullah ibn Mas‘ud (RA) used to say: Review and study hadith with one another, for it can be preserved only through study and review. [****************]

The Companion Hazrat Abu Sa‘id al-Khudri (RA) used to say:

******************************************************

Always study and remember hadith.

The Tabi‘i Abd al-Rahman ibn Abi Layla would also often say to his students of hadith:

******************************************************

Acquired hadith knowledge can remain alive and preserved only through repeated study, remembrance, and recitation. Therefore, all of you should continue studying, remembering, and reciting hadith. [**************]

In another narration, this statement is expressed as follows:

Review and study hadith with one another, for hadith will remain alive through such review and study. [Sunan al-Darimi, p. 78.]

The following words of Hazrat Ibn Abbas (RA) clarify this matter further. Addressing his students, he used to say:

******************************************************

Study this hadith together. Then it will not disappear from you. For hadith is not as systematically organized, compiled, and preserved as the Noble Qur’an. Therefore, if you do not study it extensively, it will vanish from you. [Sunan al-Darimi, p. 77.]

The following saying of Hazrat Ibn Abbas is also noteworthy in this connection. He used to say:

******************************************************

Whenever you hear a hadith from us, review it with one another. [Sunan al-Darimi, p. 78.]

Hazrat Ibn Umar (RA) would strongly urge his students, saying:

******************************************************

When any of you intends to narrate a hadith to another person, he should certainly recite it three times. [Sunan al-Darimi, p. 78.]

The detailed discussion above proves that just as the noble Companions (RA) strove to memorize hadith themselves and disseminate it widely, they likewise strongly urged those who learned hadith from them in the Tabi‘i era to memorize it, study it, and teach it to later people.

Caution in Narrating Hadith

The Noble Prophet (SAW) gave clear instructions to disseminate his hadith and narrate it to others. But he did not make this dissemination and narration unrestricted, free, and absolute. Rather, he emphatically urged, in extremely stern language, that special caution be observed in narrating and disseminating hadith, and he forcefully prohibited the narration and dissemination in his name of any false, fabricated, or incomplete statement. Several sayings of the Noble Messenger (SAW) are cited here in this connection.

Hazrat Anas ibn Malik (RA) said:

******************************************************

The Noble Prophet (SAW) said:

Whoever deliberately tells a lie about me should seek his abode in Hell.

Hazrat Abu Hurayrah (RA) said:

******************************************************

Whoever intentionally tells a lie about me should make Hell his abode.

Hazrat al-Mughirah ibn Shu‘bah said:

******************************************************

I heard the Messenger (SAW) say that telling any kind of lie about me is not like telling a lie about anyone else. Therefore, whoever intentionally tells a lie about me should seek his abode in Hell. [All these hadith are taken from Sahih Muslim, vol. 1, p. 7.]

The central meaning of all three hadith cited from different Companions, despite slight differences in wording, is the same: telling any kind of lie about the Messenger (SAW) or in his name, or presenting one’s own fabricated words in the name of the Messenger as his words, is an extremely sinful act. The Noble Prophet (SAW) issued a stern prohibition against such conduct. The hadith narrated by Hazrat al-Mughirah (RA) shows that telling a lie about the Messenger (SAW) is not like telling a lie about anyone else. For the Messenger and his words are, immediately after Allah and the Word of Allah, the authority and source of knowledge for Islamic Shariah. Thus, if any lie enters here, the very foundation of the entire Shariah becomes weak and untrustworthy. And when the foundation of Islamic Shariah becomes weak, no path to human salvation remains open. The book Irshad al-Sari, a commentary on Bukhari, says concerning this hadith:

******************************************************

This hadith is definitive and indisputable in its authenticity and the incontrovertible strength of its chain of transmission. A large group of hadith scholars have called this hadith mutawatir. [*****************]

Shaykh Abu Muhammad al-Juwayni, the father of Imam al-Haramayn Abu al-Ma‘ali, said:

******************************************************

Whoever intentionally tells a lie about the Noble Prophet (SAW) becomes a disbeliever. [Ibid.]

Indeed, because of these stern warnings from the Noble Messenger concerning the narration of hadith, the noble Companions (RA) were extremely afraid to say anything about the Messenger. Whenever they spoke, they exercised the utmost caution and care, and each would verify the truth and accuracy of what he knew and had heard repeatedly by hearing it again from another Companion. They did not hesitate even for a moment to correct it immediately if there was an error. Because they feared accidentally telling a lie about the Messenger, many Companions did not dare to narrate hadith. And when they did narrate, they trembled with fear. They uttered every hadith and every word of a hadith with the greatest sense of responsibility and awareness.

For this reason, the noble Companions and the Tabi‘un never accepted any hadith unless it was reliably and conclusively established and the continuity of its chain of transmission was intact and unbroken. Among later collectors of hadith, the following principle became universally accepted:

******************************************************

If it is proven that anyone has deliberately lied even once about the Messenger, he will be declared a fāsiq; all the hadiths narrated by him will be rejected, and none of them may be accepted as evidence of the Shariah. Volume 1, page 8.

After this principled discussion concerning caution in narrating hadith, it is necessary to shed light on the subject by mentioning some actual incidents from the lives of the noble Companions. Here we mention several incidents involving a few Companions.

1. Hazrat al-Zubayr (may Allah be pleased with him) did not narrate any hadith at all. One day, Hazrat Abdullah (may Allah be pleased with him) asked him, “Why do you not narrate hadith like the other Companions?” He replied, “Although I had a special relationship with the Messenger, I heard him say: ‘Whoever tells a lie about me should make his abode in Hell.’ It is because of this fear that I do not narrate hadith.” Abu Dawud, Kitab al-Ilm.

2. A large number of Companions did not say, for many consecutive years, “The Messenger said.” Imam al-Sha’bi said, “I stayed with Hazrat Abdullah ibn Umar for a year, but during that time he did not narrate a single hadith.” Hazrat Sa’ir ibn Yazid (may Allah be pleased with him) said, “I spent many days in the company of Hazrat Talhah ibn Abdullah, Hazrat Sa’d, Hazrat Miqdad, and Abd al-Rahman ibn Awf (may Allah be pleased with them), but I never saw any of them narrate a hadith. However, Hazrat Talhah would narrate hadith only concerning the day of the Battle of Uhud.” Sahih al-Bukhari, volume 1, Kitab al-Jihad, page 396.

3. Hazrat Sa’ir ibn Yazid (may Allah be pleased with him) said, “I traveled together with Hazrat Sa’d ibn Malik (may Allah be pleased with him) from Medina to Mecca, but throughout this long journey I did not hear a single hadith from his lips.” Sunan Ibn Majah.

4. Many people expressed their desire to hear hadith from the noble Companions, but often the Companions would refuse to narrate them. Once, some people said to Hazrat Zayd ibn Arqam (may Allah be pleased with him), “Narrate hadith to us—tell us hadith so that we may hear them.” In reply, he said, “We have grown old and have forgotten; narrating hadith is a very difficult task.”

5. Once, when Hazrat Anas ibn Malik (may Allah be pleased with him) was asked to narrate hadith, he merely replied, “Insha’Allah.” Sunan al-Darimi, page 46.

That is, he wished to avoid the responsibility of narrating hadith. Many other Companions followed the same practice. He himself said:

******************************************************

The Messenger’s statement—“Whoever intends to lie about me should make his refuge in Hell”—prohibits me from narrating many hadiths to you. Sahih al-Bukhari, volume 1, page 21.

This does not mean that he never narrated hadith at all. He did narrate hadith, but he exercised the utmost caution in this matter. Concerning him it has been said:

******************************************************

When Hazrat Anas (may Allah be pleased with him) narrated hadith, he would become extremely fearful and anxious—his heart would tremble. For this reason, after narrating a hadith he would say, “The Noble Messenger said this,” or, “Just as he said it.” Musnad of Imam Ahmad, volume 5, page 140.

Hazrat Anas (may Allah be pleased with him) would not narrate any hadith whose meaning he feared he might misunderstand. Moreover, he distinguished between hadith heard directly from the Messenger and other reports. Musnad of Imam Ahmad, volume 5, page 140.

6. Hazrat Ubayy ibn Ka’b (may Allah be pleased with him) did narrate hadith, but he exercised boundless caution in this work. Although he was very dear to the Messenger and spent most of his life in the Messenger’s company, he nevertheless did not narrate many hadiths from him. The number of hadiths he narrated was only sixty-four.

7. Although Hazrat Abdullah ibn Umar (may Allah be pleased with him) possessed great expertise in hadith knowledge, it has been stated regarding his narration of hadith: Among the Companions, no one was more cautious than Ibn Umar when narrating hadith. He feared even narrating a hadith with additions or omissions. Tadhkirat al-Huffaz, volume 1, page 34.

Abu Ja’far, a Tabi’i, also echoed this statement. Mustadrak al-Hakim, volume 3, page 561.

Sa’id reported from his father: “I have never seen anyone more cautious than Ibn Umar in narrating hadith.”

Indeed, it was precisely because of this caution that he generally did not agree to narrate hadith.

8. Hazrat Abdullah ibn al-Zubayr (may Allah be pleased with him) also narrated very few hadiths and did so only rarely. He adopted this policy with the hadith concerning lying about the Messenger before him. Once, some people said to him, “We see you narrating very few hadiths, whereas such-and-such Companions and Hazrat Ibn Mas’ud (may Allah be pleased with him) narrate a considerable number of hadiths. In other words, despite your distinguished position in the company of the Messenger, why are you so far behind in narrating hadith?” In reply, he said:

******************************************************

“Listen, after accepting Islam I was never separated from the Messenger. But I heard the Messenger say: ‘Whoever tells a lie about me should make his refuge in Hell.’ Musnad of Imam Abu Hanifah (Urdu translation), page 73; Sahih al-Bukhari, volume 1, page 21. The narration in Bukhari does not mention Abdullah ibn Mas’ud, but he is mentioned in the narration of Ibn Majah. The narration of Isma’ili includes the words, ‘Since I accepted Islam’; these words do not occur in Bukhari.”

In fact, this fear alone was the reason he narrated so few hadiths.

Writing Hadith

The natural method of preserving hadith, discussed in detail earlier, was not the only means at the foundation of hadith preservation. Rather, hadith was preserved through a system even stronger and more reliable than this. This system of preserving hadith was the writing of hadith.

A common misconception about hadith is firmly rooted in the minds of many people. The enemies of hadith present it as an argument intended to prove that hadith is not original and not authoritative. They claim that hadith was not recorded during the lifetime of the Noble Prophet (peace and blessings be upon him), but only a century after his death. Therefore, in their view, hadith is not reliable.

But a careful examination of the history of hadith preservation proves beyond doubt that this notion is entirely untrue; it is merely the enemies’ propaganda and false rumor. History strongly refutes it. In reality, such an important matter as the preservation of hadith could not have remained so baseless and unsubstantiated. Every possible measure necessary for its preservation was adopted at the proper time. Just as hadith was memorized and retained, it was studied in various ways; likewise, writing was used and applied for it at the proper time and in sufficient measure. Above all, reliance was never placed exclusively on any one of these methods, nor was any of the other means neglected. Rather, all these methods were implemented together, or nearly simultaneously, according to an ordered succession. This will become clear to readers from our present discussion of the writing of hadith.

I mentioned earlier that, in the earliest period of prophethood, when the Noble Qur’an was being revealed, the Noble Messenger (peace and blessings be upon him) appointed many “scribes of revelation” to record and preserve it properly. According to one report, there were at least forty scribes of revelation. Whenever a verse or surah was revealed to the Prophet, he would teach it by reciting it from memory to the assembled Muslim community like a sermon, and at the same time have it accurately written down by those scribes of revelation. This was the “official” system instituted by the Noble Messenger. As a result, by the end of the Messenger’s life, the Noble Qur’an had attained a complete written and preserved form.

But this does not mean that during this period only a fixed number of “scribes of revelation” wrote down revelation or the Qur’an, and that no other Companion wrote it. Rather, besides the scribes appointed by the Noble Messenger, many other Companions would remain in the Messenger’s presence and write down the Qur’anic verses on their own.

We find the same thing regarding the writing of the Noble Messenger’s hadiths. Some Companions began writing hadith with the Messenger’s permission, while many others did so independently on their own initiative. But a difficulty arose at the first stage. Many Companions began writing everything they heard from the Messenger together in the same place, whether it was Allah’s word or the Messenger’s own words. As a result, there was a serious danger that the Qur’an and hadith would become mixed together and that it would become difficult to distinguish between them. The disastrous consequence of this can easily be understood. The Noble Prophet (peace and blessings be upon him) could not approve of this in any way. Seeing the writings of such scribes, he expressed strong displeasure. In this connection, the hadith narrated by Hazrat Abu Sa’id states: Once some Companions were sitting and writing. They said, “We write down whatever we hear from you.” He then said, “Is another book being written alongside the Book of Allah?”

The meaning is that recording the Qur’an and hadith together without making any distinction between them would be as harmful to the perpetuity and integrity of the Qur’an as it would be to the firmness and reliability of the foundations of Islam. For this reason, the Noble Messenger (peace and blessings be upon him) ordered them:

******************************************************

Abandon this practice of writing. Record only the Book of Allah in a pure form. Do not mix anything else with it.

Consequently, everything written by these Companions that combined the Qur’an and hadith was destroyed, after which the Qur’an began to be recorded entirely separately. Musnad of Imam Ahmad, volume 1, page 171; Majma’ al-Zawa’id, volume 1, page 152.

The rationale behind the Noble Messenger’s action and words can be understood by reflecting briefly on it. If even one Companion had recorded the Qur’an together with hadith, this would later have become a challenge to the reliability of the Noble Qur’an. People of the world could never have received the Noble Qur’an in its present pure, unaltered, self-sufficient, and distinct form; nor could they have known and identified separately the Word of Allah and the accounts of the Messenger’s words and actions. For this reason, at the initial stage the Noble Prophet (peace and blessings be upon him) expressly and emphatically prohibited the Companions from recording anything other than the Qur’an. However, the Noble Messenger (peace and blessings be upon him) never prohibited its oral transmission and narration. The statement of the Noble Prophet (peace and blessings be upon him) is as follows:

******************************************************

Do not write down anything from me. If anyone has written anything from me besides the Qur’an, let him erase it. But narrate my words, or words concerning me, orally; there is no harm in that. However, no falsehood should be allowed in oral narration either. Indeed, whoever tells a lie about me should take his refuge in Hell. Sahih Muslim, volume 2, page 414, narrated by Abu Sa’id al-Khudri.

Another hadith narrated by Hazrat Abu Sa’id is as follows:

******************************************************

We asked the Messenger (peace and blessings be upon him) for permission to record things other than the Qur’an—words and hadith—but he did not give us permission.

A hadith with the same meaning has also been narrated from Hazrat Zayd ibn Thabit (may Allah be pleased with him). It is as follows:

******************************************************

The Noble Messenger (peace and blessings be upon him) ordered us not to write anything except the Qur’an.

There is profound significance in prohibiting the writing of anything besides the Qur’an and in not permitting that “other thing” to be written. The underlying reason for the Noble Messenger’s doing this certainly deserves attention.

The first reason was the danger of a disastrous situation arising if other material were mixed and written together with the Qur’an. At that time, Muslims in general had not yet become fully familiar with the Qur’an’s distinctive language, meaning, wording, and majestic style. They had not yet developed the sharp insight and sound judgment needed to distinguish between the Qur’an and what was not the Qur’an. The second reason was that this prohibition of the Noble Messenger (peace and blessings be upon him) applied to those Companions whose memories were exceptionally strong, who could easily imprint on their memories whatever they heard, and who forgot nothing at all. If even this class of Companions began relying on writing, there was a definite danger that the sharpness of their memory would decline. It could not be right in any way to show disregard for this great blessing of Allah.

Imam al-Nawawi wrote concerning this:

******************************************************

******************************************************

At first, writing hadith was prohibited. Before the Qur’an became familiar, this prohibition applied to everyone. At that time, people were prohibited from writing down anything besides the Qur’an for fear that it would become mixed with the Qur’an and thereby cause doubt and uncertainty. Later, when the Qur’an became universally familiar and safety from this danger was secured, permission was given to write it.

Secondly, those whose memories were reliable were prohibited from writing out of fear that they might come to rely solely on writing. But this prohibition did not mean that writing was inherently forbidden. Those whose memories were not reliable were permitted to write down hadith.

Imam al-Khattabi wrote in this connection:

******************************************************

It appears that the prohibition against writing hadith applied to the early period. Later, it was made permissible. The prohibition concerned writing hadith on the same sheet together with the Qur’an, because that would cause the Qur’an and hadith to become mixed and create great doubt for readers.

The analyses of Imam al-Nawawi and Imam al-Khattabi prove that, although at the first stage everyone was prohibited from writing anything besides the Qur’an, there were exceptions. The Noble Prophet (peace and blessings be upon him) wanted the Companions to employ their memories fully for the necessary purpose. For this reason, he prohibited people with exceptionally strong memories from abandoning memorization of hadith and relying solely on writing. But he did not prohibit those who wished to use both memory and writing from writing hadith. Rather, he gave them permission. The following hadith also clearly proves this:

******************************************************

It has been narrated from Abdullah ibn Amr (may Allah be pleased with him) that he came to the Messenger and said, “O Messenger! I wish to narrate hadith. For this reason, I want to seek the help of writing along with using my memory, if you approve.” The Noble Prophet (peace and blessings be upon him) said, “If you wish to write my hadith, you may write it down while also retaining it in your memory.” Sunan al-Darimi, page 67.

Not only that, it is also an established historical fact that many people equipped with writing materials were always present in the Noble Prophet’s court and wrote down whatever they heard from the Messenger. This is proven by the following statement of Hazrat Abdullah ibn Amr:

******************************************************

Several of us were busy writing in the Messenger’s quarters. At that time, the Noble Messenger (peace and blessings be upon him) was asked, “Will Constantinople or Rome be conquered first?” He replied, “No, Constantinople, the city of Heraclius, will be conquered first.” Sunan al-Darimi, page 68.

The first sentence of this report deserves attention. It proves that whenever the Noble Messenger sat in his court, scribes would also sit around him. All these proofs and evidences clearly show that, at the first stage, it was primarily the Noble Qur’an that was recorded. No official arrangement was made for writing hadith. At that time, hadith was generally preserved through memorization, oral study, narration, and discussion. After some time had passed in this way, the Companions were given general permission to write hadith. From then on, in preserving hadith, the Companions made full use of writing along with memory, mutual study, and narration, just as they did with the Qur’an.

Ibn Qutaybah wrote:

At first he prohibited writing hadith, and later he recognized the need to preserve it in writing.

Allamah Ibn al-Jawzi wrote:

******************************************************

At first he prohibited writing; later he granted permission to write.

At this stage, addressing the Companions, he said explicitly:

******************************************************

Record the knowledge of hadith in writing.

A brief discussion of the basic ruling concerning writing the knowledge of hadith is necessary. There is also disagreement as to whether it was at all permissible to write down hadith. In our view, writing down hadith was not merely permissible; it was a very necessary religious duty. The Noble Qur’an itself clearly commands the use of writing in all necessary and important matters. Allah Most High has said:

******************************************************

Whether the transaction is small or large, do not neglect to write it down for a specified term. Writing it down is more just in the sight of Allah, more proper for preserving evidence, and the best means of avoiding doubt. Surah al-Baqarah, verse 282. It is important to remember that this surah was revealed in the very first phase of the Medinan period after the Hijrah. Since at that time there was insistence on writing everything down, the Companions must certainly also have written down hadith. Therefore, the Noble Messenger (peace and blessings be upon him) certainly did not prohibit it.

Imam Abu Hanifah (may Allah have mercy on him), arguing on the basis of this verse, said:

******************************************************

When Allah Most High commanded that even ordinary transactions be written down for fear of doubt arising, and when preserving the knowledge of hadith by memory is much more difficult than remembering the details of a transaction, then writing it down to prevent doubt and uncertainty is even more necessary and most appropriate.

Allamah Abu Malih said, on the basis of another verse:

******************************************************

People criticize the hadith scholars for writing down hadith, yet Allah Most High Himself has said: The condition of earlier nations is preserved in writing with Allah.

Yet Allah Most High neither forgets nor becomes confused. In such circumstances, how can human beings, who are embodiments of error and mistake, be free from the need to write?

Therefore, writing down hadith was never completely forbidden. At the beginning it was generally deferred, although permission was given for it to particular individuals even during that period.

The disagreement mentioned at this stage has no particular significance. Except during the very earliest period, writing down hadith was always completely permissible.

Ibn al-Salah wrote:

******************************************************

Later, this difference of opinion was resolved, and all Muslims agreed that writing down hadiths was permissible. For if they had not been written down at that time, they would eventually have been completely lost.[***************]

Written Records Produced by the Prophet (peace be upon him)

In the first stage of the Islamic movement—the Makkan period—the Noble Prophet (peace be upon him) did not permit anything other than the Noble Qur’an to be written down. Therefore, no evidence can be found that any hadiths were written during his Makkan life before the Hijrah. However, immediately after the Hijrah, with the beginning of the Madinan period, a vast body of hadiths, in addition to the Qur’an, began to be recorded. On the basis of the following evidence, it may be emphatically stated that during the Madinan period—in the thirteenth or fourteenth year of prophethood—once the distinction between the Qur’an and hadith had become clear, general permission was granted on the one hand to write down hadiths, while on the other hand a vast body of records prepared at the direction of the Noble Prophet himself came into the possession of the Muslims. It may be mentioned in this connection that after arrangements were made in Madinah for Muslim boys to be taught reading and writing in exchange for the release of the prisoners of war from Badr,[********************] writing hadiths became easier and was carried out on a much wider scale. Hazrat Abdullah ibn Sa’id ibn al-‘As had opened a regular school for teaching writing in the Prophet’s Mosque in Madinah.[*********************] In addition, arrangements had been made to teach boys reading and writing in nine mosques of Madinah.[*****************] As a result, in later times there was no shortage at all of people who knew how to write or were capable of writing.

Consequently, the Noble Prophet (peace be upon him) appointed many people to serve near him to complete essential writing tasks, and a large number of scribes—people capable of writing—remained constantly present at the Prophet’s court to carry out writing on various subjects. In modern terms, it may be said that a complete secretariat had then been established and was functioning in Madinah. Particular individuals were appointed to perform particular writing tasks. Among them, Hazrat Ali (may Allah be pleased with him), Hazrat Uthman (may Allah be pleased with him), Hazrat Zayd ibn Thabit (may Allah be pleased with him) [***************] and Hazrat Ubayy ibn Ka’b (may Allah be pleased with him), among other Companions, were responsible for recording the Noble Qur’an. Hazrat al-Zubayr ibn al-Awwam (may Allah be pleased with him) and Jahm ibn al-Salt (may Allah be pleased with him) were the accountants responsible for the wealth and property of zakat and sadaqah. Hazrat Abdullah ibn al-Arqam (may Allah be pleased with him) and al-‘Ula ibn ‘Uqbah (may Allah be pleased with him) wrote documents relating to people’s mutual transactions and contractual commitments. Hazrat Hudhayfah ibn al-Yaman (may Allah be pleased with him) recorded estimates of the quantity of the date harvest and the amount of zakat levied upon it. Mu’ayqib ibn Abu Fatimah al-Dawsi (may Allah be pleased with him) recorded details of the property received by the Noble Messenger.[******************] Arrangements had also been made to record the names and identifying information of the Companions who participated in jihad during the time of the Noble Messenger (peace be upon him).[***************] The scribe Hanzalah (may Allah be pleased with him) served at the court in place of every absent scribe. He also kept and used the seal of the Noble Messenger (peace be upon him).[***************************]

In accordance with the instructions of the Noble Messenger (peace be upon him), many Companions learned the languages then current in the civilized world so that they could write letters in the languages of people speaking different languages. Hazrat Zayd ibn Thabit (may Allah be pleased with him) was ordered to learn Syriac, and he learned it. When a letter written in that language came to the Messenger, he would read it and inform the Noble Messenger (peace be upon him) of its contents. Many books have also been written about the scribes appointed to the Messenger’s court. [***********************]

1. After the Noble Prophet (peace be upon him) migrated to Madinah and began residing there, one of the first important tasks he undertook was drafting a lengthy treaty containing provisions of mutual nonaggression and other conditions among the Jews of Madinah, the Christians in the surrounding areas, and the Ansar and Muhajir Muslims of Madinah. Its wording was as follows:

******************************************************

This is a written treaty by Muhammad (peace be upon him), the Prophet and Messenger of Allah, between the believing Muslims of Quraysh and the people of Madinah who join them and fight together with them. The decision is that they shall be a distinct ummah, or nation, separate from other people.[***************]

This treaty is a priceless historical treasure in the history of Islam. It contained a total of 52 clauses. It declared Madinah Sharif a haram for the Muslims.[Kitab al-Amwal, Abu Dawud, p. 311.] The following quotation proves that the treaty was duly written and that it was the first written record in Islam:

******************************************************

It has been narrated from Hazrat Rafi’ ibn Khadijah (may Allah be pleased with him) that he said: Madinah is a haram. The Noble Messenger (peace be upon him) declared it a haram. This treaty is written on Khawlani leather and is in our possession. [********]

This written treaty remained preserved in the possession of Hazrat Ali (may Allah be pleased with him) until a later period. He said:

******************************************************

I possess no written record other than the Book of Allah and this suhufah received from the Noble Prophet (peace be upon him). Written in the suhufah is: Madinah is a haram. Its boundary extends from the mountain of ‘A’ir to that place. Whoever introduces and establishes any innovation in this haram, or gives refuge to an innovator, shall incur the curse of Allah, His angels, and all people. No expenditure or compensation of any kind shall be accepted from him. The protection granted by a Muslim shall be regarded as equal in every respect. If anyone violates the pledge given by a Muslim, upon him also shall be the curse of Allah, the angels, and all people. No expenditure or compensation of any kind shall be accepted from him.[**********************]

Indeed, in the history of civilization, this treaty holds the distinction of being the first written constitution and is an extremely important document.

1. After the Noble Messenger (peace be upon him) established an Islamic state in Madinah, he conducted a census of the Muslim citizens. For this purpose, he issued an order in the following words:

******************************************************

Write down for me the names and identifying details of all those who have declared their acceptance of Islam.

The Companion Hazrat Hudhayfah (may Allah be pleased with him), a narrator of hadith, said:

******************************************************

Then we wrote down for the Messenger the names, identifying details, and information of fifteen hundred people.[*****************]

This too was a written record from the lifetime of the Noble Messenger (peace be upon him).

3. In Safar of the third Hijri year, the Noble Prophet (peace be upon him) signed a peace treaty with the Banu Damrah tribe. This treaty has also been found in written form.[*****************]

However, the following two accounts indicate that immediately before the Hijrah, the Noble Prophet (peace be upon him) had issued written orders in at least two cases:

(a) The Noble Prophet (peace be upon him) sent Tamim al-Dari a written warrant. [*****************]

(b) On the way to Madinah after the Hijrah, the Noble Prophet (peace be upon him) wrote a letter of safe-conduct for Suraqah ibn Malik al-Mudliji.[***************]

Allamah Ibn Kathir mentioned:

******************************************************

Suraqah said: Write a document for me that will serve as proof of this decision of release between me and the Messenger. Then the Noble Prophet (peace be upon him) had a writing prepared for me on a bone, a leaf, or a piece of torn cloth.[****************]

4. It has been narrated from Hazrat Abu Hurayrah (may Allah be pleased with him) that in the year of the Conquest of Makkah (the 8th Hijri year), members of the Khuza’ah tribe killed a man from the Layth tribe. When this news reached the Noble Messenger, he delivered an important sermon while mounted on the back of his riding animal. In it, he explained in detail all the rulings concerning the honor, superiority, and sanctity of the Sacred Haram, as well as the punishment for homicide and the laws relating to diyah. When the sermon ended, a Companion named Hazrat Abu Shah said to the Noble Messenger (peace be upon him): ************************* O Messenger! Have the sermon written down for me. [The proof that Abu Shah had asked for the very sermon delivered by the Messenger to be written is that the narrator of this hadith, Ali ibn Muslim, asked Imam al-Awza’i: ************************* Did Abu Shah ask the Noble Messenger to have it written when he said, “O Messenger! Have this written down for me”? Imam al-Awza’i said: ********************** It was the sermon delivered by the Messenger that he had heard. ******************************************************] Then the Noble Prophet (peace be upon him), granting his request, said to a Companion: ***************** Write this sermon down for Abu Shah.[**************]

5. The historian Hafiz Ibn Abd al-Barr wrote:

******************************************************

The Noble Prophet (peace be upon him) had a document written for Amr ibn Hazm and others concerning sadaqah, diyah, obligatory duties, and the Sunnah.[***************]

Allamah al-Shawkani mentioned this book in various places. [***************] Imam Malik (may Allah be pleased with him), mentioning this book, narrated:

******************************************************

It has been narrated from Abdullah ibn Abu Bakr ibn Hazm that the book which the Noble Prophet (peace be upon him) had written for Amr ibn Hazm stated: Only a purified person shall touch the Noble Qur’an.[***************]

In his *************** work, Imam al-Bayhaqi mentioned the following narration concerning this book:

******************************************************

It has been narrated from Abu Bakr ibn Muhammad ibn Hazm. He said: This is the book written by the Noble Prophet (peace be upon him), which he had prepared when sending Amr ibn Hazm to Yemen. He sent him to give the inhabitants deep knowledge of the religion of Islam, teach them the Sunnah, and collect zakat from them. It also contained his appointment and pledge, as well as the terms of his responsibility among the people there.[******************]

In the tenth Hijri year, the Noble Prophet (peace be upon him) appointed Hazrat Amr ibn Hazm (may Allah be pleased with him) as governor of the people of Najran. When he was departing for the Najran region, the aforementioned document was given to him for use as a constitutional law and regulation.[***************]

Imam Abu Dawud mentioned:

******************************************************

The Noble Prophet (peace be upon him) signed a peace treaty with the people of Najran and had a book written for them. [**************]

6. In addition, the Noble Prophet (peace be upon him) had another document written and sent to the inhabitants of Yemen. Its name was Kitab al-Jirah (********). At its beginning was written:

******************************************************

This is an edict issued by Allah Most High and His Messenger: O believers! Fulfill your promises and pledges.[*****************]

This proclamation was written on camel skin. Hafiz Ibn Kathir wrote:

This book has been honored and regularly read by all leading figures of Islam, early and later, and has continued to be regarded as a source of knowledge in all important matters. Indeed—

******************************************************

The Companions of the Messenger always consulted this document and set aside their own opinions and views when faced with it.[************]

7. He also had a peace treaty recorded for the Banu Thaqif. At its beginning was written:

******************************************************

This is the peace treaty written by the Messenger of Allah for the Thaqif tribe.[********************]

8. The Noble Prophet (peace be upon him) had a comprehensive document written concerning sadaqah and zakat. His intention was to send it to the responsible government officials in the various regions of the Islamic state. However, he passed away before it could be sent. Later, it was used as a complete guide for the administration of the Rightly Guided Caliphate.[**************]

Allamah al-Shawkani quoted the following narration concerning this document:

******************************************************

The Noble Prophet (peace be upon him) had a book prepared concerning sadaqah. However, he passed away before sending it to his officials. After him, Hazrat Abu Bakr brought it out and acted according to it. After his death, Hazrat Umar brought it out and acted accordingly. After Hazrat Umar’s death, it was found recorded together with one of his bequests. [******************]

Imam al-Zuhri saw this document and said that it was the book written by the Noble Prophet concerning sadaqah. Al-Zuhri studied it under Salim ibn Abdullah, who mastered it. Later, when Umar ibn Abd al-Aziz assumed the caliphate, he obtained it from the descendants of Hazrat Abdullah ibn Umar and had a copy made of it.[The same, p. 190; Musnad of Imam Ahmad, vol. 2, p. 14.]

9. He also had a document concerning sadaqah written for Hazrat Mu’adh ibn Jabal (may Allah be pleased with him). Musa ibn Talhah said:

******************************************************

We possess a book received from the Noble Prophet (peace be upon him) by Mu’adh ibn Jabal.[Mishkat, p. 159.]

In addition, many more peace treaties and other legal documents written by the Noble Prophet (peace be upon him) have been found. From the perspective of the science of hadith, their value is immeasurable. If these documents are counted, there would be more than three hundred of them. The book Miftah al-Aqba mentions copies of 36 letters sent by the Noble Prophet (peace be upon him). Sahibzada Abd al-Rahim Khan, the then Home Minister of the Tonk State, mentioned 250 written documents.[**********]

1. The Treaty of Hudaybiyyah.[Kitab al-Amwal: Abu Ubayd, pp. 157–158; al-Bidayah wa al-Nihayah, Ibn Kathir, vol. 4, p. 168; Sahih al-Bukhari, vol. 1, p. 371; vol. 2, p. 610.]

2. Written edicts issued at various times to different tribes and clans.[Tabaqat of Ibn Sa’d, Kitab al-Amwal: Abu Ubayd, p. 21.]

3. Letters of Islamic invitation written to the kings and heads of state of various countries.[Bukhari Sharif, vol. 2, p. 631; Kitab al-Amwal: Abu Ubayd, vol. 1, pp. 20–23.]

4. A letter sent by the Messenger to the Companion Abdullah ibn Hakim. The laws concerning carrion and related matters were written in this letter.[Mu’jam al-Saghir of al-Tabarani.]

5. The Noble Prophet (peace be upon him) had rulings concerning prayer, intoxicants, usury, and other matters written for the Companion Wa’il ibn Hujr.[The same.]

6. The Companion Dahhak ibn Sufyan possessed a guidance document written and sent by the Noble Messenger (peace be upon him), in which the ruling was written concerning payment of blood money (*********) by the wife on behalf of the husband.[Abu Dawud.]

7. A document written and sent by the Noble Prophet (peace be upon him) to the people of Yemen concerning zakat on various crops.[********************]

8. Another letter written by the Noble Messenger (peace be upon him) to the people of Yemen, in which it stated:

******************************************************

Those among the Jews and Christians who accept Islam shall be counted among the believers, and their rights and duties shall be the same as those of the believers. Those who remain Jews or Christians shall not be prevented from practicing their religion, but they shall be obliged to pay jizyah.[Kitab al-Amwal: Abu Ubayd, vol. 1, p. 21.]

9. An edict was written for Hudhayfah ibn al-Yaman (may Allah be pleased with him), containing details concerning the obligatory requirements of zakat.[Tabaqat of Ibn Sa’d.]

10. The Noble Messenger (peace be upon him) had the rulings of zakat written for al-Ibn al-Hajari.

11. In the ninth Hijri year, Hazrat Abu Bakr al-Siddiq (may Allah be pleased with him) was appointed and sent as the commander of the Hajj, and the Noble Prophet (peace be upon him) had the rules and procedures of Hajj written for him.[Tafsir Ruh al-Ma’ani, vol. 10, p. 44 ********************; Sirat Ibn Hisham, p. 556.]

12. After Surah al-Tawbah was revealed, in the ninth Hijri year he sent Hazrat Ali (may Allah be pleased with him) from Madinah to Makkah with a special message. He had the following proclamation written for him to announce to the people during Hajj:

******************************************************

After this year, no polytheist shall approach the Ka’bah; no one shall circumambulate it naked; no one but a believer shall enter Paradise; and everyone shall be bound to fulfill his pledge.[Tafsir of Abu al-Su’ud, vol. 2, p. 252; Sirat Ibn Hisham (Urdu), p. 553.]

13. A written edict was sent to Umar ibn Aqsa al-Sulami, containing laws concerning sadaqah and zakat on animals.

14. An edict was sent to Ghalib ibn Abdullah, containing detailed rulings concerning the property acquired as spoils of war.

15. The Noble Messenger (peace be upon him) had the obligatory duties and the rulings of sadaqah written for the delegation of Sumamah.

16. He had the rules and laws of prayer written for Abu Rashid al-Azdi.

17. A written edict from the Noble Messenger (peace be upon him) was sent to a priest among the people of Najran. It contained orders concerning Islam, the invitation to Islam, and jizyah.

18. A statement concerning prayer, zakat, and the spoils of war was written and sent to the governor of Hadramawt.

19. The regulations concerning jizyah and zakat were written and sent to the people of Dumat al-Jandal.[Kitab al-Amwal, Abu Ubayd, p. 195.]

20. The rulings concerning the tithe were written and sent to the people of Dumat al-Jandal and Qatan.

21. The regulations concerning jizyah were written and sent to the Harrah and Adhrah tribes.

22. Instructions concerning the zakat animals were sent to the Banu Nahad tribe.

23. The rulings concerning jizyah were written and sent to the Banu Hanifah tribe.

24. An edict was sent to the people of Hajar. It instructed them to stand firm upon Islam and obey the governor.[The same, p. 200.]

25. A covenant of security was written and given to the people of Aylah and Yuhana. Ibn Kathir wrote:

******************************************************

The Messenger wrote a document for them. It remained in their possession. At its beginning was written:

******************************************************

In the name of Allah, the Most Compassionate, the Most Merciful—This is a trust granted by Allah and His Prophet Muhammad to the people of Yuhana and Ayla.[Kitab al-Amwal, p. 200; Nurul Yaqeen, p. 248.]

26. The Islamic ruling concerning accepting gifts and using articles made of gold was written for the Tamim Daris tribe.

28. A letter containing the invitation to Islam and the rulings on ‘ushr, zakat, etc., was sent to Ja‘far and ‘Abd, the rulers of Oman.

29. The ‘arkan’ of Islam were written for Khalid ibn Jamad.

30. The rulings on jizya and zakat were written for Jurya ibn Sayf.[Kitab al-Amwal, p. 201, ********]

31. The rulings on taxes and related matters were written for Rabi‘a ibn Dhi-Marhab al-Hadrami.

32. The rulings on spoils of war, ‘ushr, and zakat were written for Sharhabil, Harith, Nu‘aym, and the Banu ‘Abdu-Qalan.

33. In a decree for the Muslim community, the Noble Prophet (peace be upon him) had the Islamic rules written concerning selling fruit before it ripened, paying one-fifth to the public treasury, taking one’s share from the spoils of war before its distribution, and other matters.

34. A statement concerning the necessity of disclosing defects in merchandise before selling it was written for ‘Adi ibn Khalid.

35. The rulings concerning sadaqa were written for Umar (may Allah be pleased with him).

36. All the rules and regulations concerning zakat were written for Abu Bakr (may Allah be pleased with him).

37. When Tamim al-Dari accepted Islam, a plot of land in his village was granted to him in writing. After Umar (may Allah be pleased with him) was appointed caliph, that written document was presented to him, and he allocated the said plot of land to him.[Kitab al-Amwal—Abu ‘Ubayd, p. 274]

38. A plot of land was granted in writing to Majja‘a al-Yamani, and a document was prepared for it. A similar document was prepared for Abu Tha‘laba al-Khushani, and a plot of land was granted to him as well.

39. The rulings concerning zakat were written for Matraf ibn Kahan al-Bahili.

40. The rulings concerning jizya were written for Mundhir ibn Sabi. A statement was also written concerning Islam’s position toward fire worshippers.[Ibid., pp. 280 and 281 ***************]

41. A decree was written for the people of the ‘Aqidar dynasty. Since the Prophet’s official seal had not yet been made, his fingerprint was affixed to it.[Al-Isabah, vol. 1, p. 131.]

42. The Noble Messenger (peace be upon him) had a decree written and sent in the name of Musaylimah the Liar (Musaylimat al-Kadhdhab). (A photograph of this decree was published in the London periodical Picture Magazine in 1896.)

43. Abdullah ibn Sahl (may Allah be pleased with him) was found murdered in the area inhabited by the Jews of Khaybar. The Noble Prophet (peace be upon him) then wrote and sent them a letter concerning payment of the blood money.[Sirat Ibn Hisham (Urdu), p. 473.]

44. It was written and sent to the people of Yemen that zakat was also obligatory on honey.

Bayhaqi has mentioned:

******************************************************

The Noble Prophet (peace be upon him) wrote to the people of Yemen that zakat would be collected from honey producers.[***********]

45. The Noble Prophet (peace be upon him) sent a ruling concerning zakat on cash and gold to Mu‘adh ibn Jabal (may Allah be pleased with him):

******************************************************

The Noble Prophet (peace be upon him) wrote to Mu‘adh ibn Jabal (may Allah be pleased with him) that he should collect five dirhams from every two hundred dirhams and half a mithqal of zakat from every twenty mithqals of gold.[******************* vol. 1, Kitab al-Zakat, p. 175, Dar al-Qutni.]

46. Imam Darimi wrote about another decree sent to the people of Yemen:

******************************************************

The Noble Prophet (peace be upon him) had written to the people of Yemen that only a pure person should touch the Glorious Qur’an; divorce cannot take place before marriage is acquired or husbandhood is established; and a slave cannot be emancipated before being purchased.[Sunan al-Darimi, p. 293.]

47. At one time, the Noble Prophet (peace be upon him) had the ruling on blood money written and sent in the name of every tribe of Arabia.[Bukhari, Nasa’i, Dar al-Qutni, Nayl al-Awtar, vol. 7, p. 242.]

48. A treaty document was written concerning the distribution among the Jews of the land seized at Khaybar.[Futuh al-Buldan, pp. 36–42.]

49. The Noble Prophet (peace be upon him) sent a letter to the Hamdan tribe through Ali (may Allah be pleased with him). When the letter was read aloud to them, they all accepted Islam. Allamah Ibn Kathir wrote:

******************************************************

Ali read the letter of the Noble Messenger (peace be upon him) aloud to them. When they had heard everything, all the people of the Hamdan tribe accepted Islam together.[****************]

50. The Noble Messenger (peace be upon him) also wrote letters of safe-conduct for the people of Jurba and Adhrah.

Allamah Ibn Kathir wrote:

******************************************************

The Noble Messenger (peace be upon him) wrote a safe-conduct for the people of Jurba and Adhrah. After writing “In the name of Allah” at its beginning, it stated: This is a written document from Allah’s Messenger Muhammad for the people of Jurba and Adhrah. They shall remain under the protection and complete security granted by Allah and Muhammad.[************** vol. 5, pp. 16–17.]

51. The Messenger’s written letter to the kings of Himyar.

Allamah Ibn Kathir wrote:

******************************************************

The Noble Messenger (peace be upon him) wrote a letter to them.[***************]

52. The Noble Prophet (peace be upon him) sent a letter to the bishop-priest of Najran. It stated:

******************************************************

From Allah’s Messenger and Prophet Muhammad to the Bishop of Najran: Accept Islam. I praise before you the Allah of Abraham, Isaac, and Jacob. Thereafter, I invite you to free yourselves from servitude to servants and accept servitude to Allah, and to free yourselves from the friendship and patronage of people and seek the friendship and patronage of Allah. If you do not accept this, you will be obliged to pay jizya. And if you also refuse that, I shall announce the decision to wage war against you.[****************]

The Written Hadith Legacy of the Companions

Some of the Companions knew how to read and write even in the Age of Ignorance, and, as I mentioned earlier, many young Companions had received instruction from the literate Meccans captured at the Battle of Badr. Consequently, many of them were able to write down personally the hadiths they heard from the Noble Prophet (peace be upon him). Although, in the initial period, the Noble Prophet (peace be upon him) generally prohibited everyone from writing hadith, later he granted general permission for it. Indeed, whenever any difficulty or obstruction arose in the way of writing hadith, he removed it.

One incident in this connection is particularly noteworthy. Abdullah ibn Amr ibn al-‘As (may Allah be pleased with him) said:

I used to write down every statement I heard from the Noble Prophet (peace be upon him) for the purpose of preserving it. Seeing this, the Companions from the Quraysh prohibited me from doing so. They said to me:

******************************************************

Do you write down everything you hear from the Messenger’s mouth? Yet the Messenger (peace be upon him) is a human being; sometimes he speaks while pleased and sometimes while angry?

Abdullah said: Thereafter I stopped writing hadith, mentioned the matter to the Messenger one day, and said:

******************************************************

O Messenger of Allah! The Quraysh say that you are writing down everything the Messenger says, although he is a human being. Like ordinary people, he sometimes becomes angry.

As soon as the Noble Messenger (peace be upon him) heard this from me, he pointed toward his two lips and exclaimed:

******************************************************

Keep writing. By Him in whose grasp is my soul, nothing other than the genuine truth comes out of this mouth of mine.[Sunan al-Darimi, p. 67. Abu Dawud; in the narration of Musnad Ahmad and Mustadrak al-Hakim, the following is mentioned after this statement. The Messenger said—************ ‘Therefore write; vol. 1, p. 104; Imam Ahmad cites him as saying: ************************** Write; by Him in whose hand is my soul, nothing but the truth comes from me. *****************************]

After hearing this command, Abdullah asked the Messenger (peace be upon him):

******************************************************

O Messenger! Shall I write down everything I hear from you?

The Messenger said: ****** Yes. Abdullah asked again:

**************************—Shall I write down everything said in both anger and pleasure?

Then the Messenger (peace be upon him) said decisively:

******************************************************

Yes, in all these states I say nothing but the genuine truth.[******************************************************]

Two things become clearly known at once from this narration. First, nothing contrary to the truth was ever expressed or uttered by the Prophet’s tongue. Even if he had accidentally said or attempted to say such a thing, with Allah’s comprehensive protection the Prophet was safeguarded from that error. The above quotation proves the Prophet’s complete firmness and strong mentality in speaking the truth.

Second, keeping hadith in writing was not merely appropriate; the Messenger not only permitted it, but also issued a clear and unrestricted command to write down hadith. This command of the Messenger was not limited to any particular time or circumstance. He gave firm permission to write down everything said at all times and in all circumstances.

For the Noble Messenger (peace be upon him) was to be followed by the general body of Muslims at all times and in all circumstances. Every one of his states, all his words at every time, and all kinds of his actions are regarded as one of the sources of Islamic law.

The hadith collection that Abdullah ibn Amr (may Allah be pleased with him) prepared by recording all the Messenger’s statements was itself named by the Noble Prophet (peace be upon him) “Al-Sahifah al-Sadiqah” (*************). It was the most beloved book of Abdullah ibn Amr ibn al-‘As. He himself said:

******************************************************

Only two things in life have attracted me; one of them is al-Sadiqah, and the second is my lower garment. Al-Sadiqah, however, is a book that I wrote down after hearing it from the Noble Prophet (peace be upon him).[Sunan al-Darimi, p. 67. – ************* Jami‘ Bayan al-‘Ilm—Ibn ‘Abd al-Barr ************] It contained one thousand hadiths.[*********************]

After Abdullah’s death, this book, al-Sadiqah, came into the possession of his grandson Shu‘ayb ibn Muhammad. From him, his son ‘Amr narrated the hadiths of al-Sadiqah to the people.

******************************************************

All the hadiths narrated in the hadith books through ‘Amr ibn Shu‘ayb, from his father, from his grandfather, were taken and transmitted from this Sahifah al-Sadiqah.[Tirmidhi Sharif, *********************—Kitab al-‘Ilm, Darimi.]

This Sahifah was incorporated in its entirety into the book Musnad Ahmad ibn Hanbal. All four Imams of jurisprudence used to cite the hadiths of this book as evidence.[Zad al-Ma‘ad—Ibn al-Qayyim, vol. 3, p. 458.]

Abu Hurayra (may Allah be pleased with him) said: An Ansari Companion would sit in the presence of the Noble Messenger (peace be upon him) and listen to his words; he liked and enjoyed them greatly. However, he could not remember any statement properly. He was somewhat exceptional regarding the retention of everything he heard. Therefore, when he disclosed this difficulty to the Messenger one day, the Noble Messenger (peace be upon him) said: ******************** ‘Seek the help of your right hand.’ By this, he indicated writing with the hand.[**************]

The Noble Prophet (peace be upon him) commanded that all kinds of knowledge—especially the knowledge of hadith—be made everlasting and eternal through writing.

He said:—******************* ‘Record knowledge in writing.’ In another narration, it is mentioned that Abdullah ibn Amr (may Allah be pleased with him) said: The Noble Prophet (peace be upon him) said:

******************************************************

Confine and preserve the knowledge of hadith?

We asked:

******************************************************

How shall we confine it?

The Messenger said:

******************************************************

Write it down.[Mustadrak, vol. 1, p. 106.]

Abu Tufayl ‘Amir ibn Wathilah said: One day I was present with Ali. At that time, a man asked Ali (may Allah be pleased with him):

******************************************************

Did the Messenger give you anything special?

Ali (may Allah be pleased with him) replied:

******************************************************

The Messenger did not leave me anything special that he did not give to all people generally. However, what is written inside the sheath of this sword of mine was given to me by him specially.[Jami‘ Bayan al-‘Ilm, vol. 1, p. 72; Mustadrak al-Hakim, Muslim Sharif, vol. 2, p. 161.]

In another narration, the words are reported as follows. Ali (may Allah be pleased with him) was asked:

******************************************************

Did the Messenger secretly tell you anything?

Ali (may Allah be pleased with him) replied:

******************************************************

Apart from one thing that the Messenger concealed from other people, he did not leave me anything secretly. That thing is that he told me four statements.[Jami‘ Bayan al-‘Ilm, vol. 1, p. 72; Mustadrak al-Hakim, Muslim Sharif, vol. 2, p. 161.]

A similar incident has also been narrated from Abu Hudhayfa (may Allah be pleased with him). He said that one day he asked Ali (may Allah be pleased with him):

******************************************************

Do you have any written material with you? He replied:

******************************************************

No. I have nothing besides the Book of Allah, the understanding granted to a Muslim, and what is written in this Sahifah.

Hudhayfa (may Allah be pleased with him) asked:

******************************************************

What is written in this Sahifah?

Ali (may Allah be pleased with him) said:

******************************************************

It contains the rules concerning retaliation for bloodshed, the release of prisoners, and the principle that a Muslim is not to be killed in retaliation for killing a disbeliever.[Bukhari Sharif, Kitab al-‘Ilm, vol. 1, p. 21.]

At the end of the hadith narrated by Abu Tufayl, it is stated that Ali (may Allah be pleased with him) then took a Sahifah out of his sword sheath. The following words were written in it:

******************************************************

Whoever slaughters an animal for anyone other than Allah, upon him is Allah’s curse; whoever steals or, according to another narration, alters the boundary markers of the various parts of the land, upon him is Allah’s curse; and whoever gives refuge to anyone who distorts Islam or introduces innovation, upon him is Allah’s curse.[Muslim Sharif, vol. 2, p. 162.]

A hadith narrated in Bukhari Sharif concerning this matter is also noteworthy here. Yazid ibn Sharif said:

******************************************************

One day Ali (may Allah be pleased with him) was standing on the pulpit at a place called ‘Azur, delivering a sermon before us. A sword was hanging from his shoulder, and a Sahifah was also attached to it. He said: By Allah, we have no book to read except the Book of Allah and what is written in this Sahifah. Saying this, he opened the Sahifah. I saw in it the regulations concerning the teeth of camels, and I saw written: Medina is a sanctuary from the place called ‘A’ir to such-and-such a mountain. If anyone commits an innovation or an act contrary to Islam in this place, upon him is the curse of Allah, the angels, and all people. Allah will accept from him neither expenditure nor compensation. It also contained: The protection granted to all Muslims is one, and they will all strive to uphold it. Whoever violates a pledge made with a Muslim, upon him is the curse of Allah, the angels, and all people. Allah will accept from him neither expenditure nor compensation.

It also stated: ‘Whoever claims a lineage other than his own paternal lineage, upon him is the curse of Allah, the angels, and all people. No expenditure or compensation will be accepted from him.’[Bukhari Sharif, vol. 2, p. 1084.]

Another hadith narrated by Hudhayfa (may Allah be pleased with him) is also relevant here. He said:

******************************************************

I asked Ali (may Allah be pleased with him): Apart from the revealed Book of Allah written down, do you have any other form of revelation?

Hazrat Ali replied:

******************************************************

No, by Him who splits the seed and creates human beings, I know nothing of revelation other than the Qur’an. However, I know two things: one is understanding, which Allah the Exalted grants a person through this Qur’an; and the second is what is written in this sahifah.

Hazrat Hudhayfah (may Allah be pleased with him) asked: What is in this sahifah? Hazrat Ali (may Allah be pleased with him) then said: “It contains the rules concerning blood-money and the release of prisoners, and that no Muslim is to be killed in retaliation for a disbeliever.” [Bukhari Sharif, vol. 1, Kitab al-Jihad, p. 428. This hadith shows that several hadiths were written in the sahifah, and that they too were part of revelation. Secondly, not only the Qur’an but also hadith is received through revelation.]

Another narration concerning this speech of Hazrat Ali (may Allah be pleased with him) is also found. He said:

******************************************************

We wrote nothing from the Noble Prophet (peace be upon him) other than the Majid Qur’an and the hadiths recorded in this sahifah. [Bukhari Sharif, vol. 1, p. 451.]

The gist of all the above-mentioned narrations and discussions is that Hazrat Ali (may Allah be pleased with him) recorded and preserved the Majid Qur’an and the noble hadiths from the Noble Prophet (peace be upon him). Moreover, he prepared a compilation of hadiths. The kinds of hadiths written in it are known from the various narrations mentioned above. But its number is not stated anywhere.

Hazrat Abu Hurayrah (may Allah be pleased with him) said:

******************************************************

Among the Companions of the Messenger, no one narrated more hadiths of the Messenger than I did. However, Abdullah ibn Amr ibn al-As narrated more. The reason is that he used to write down hadiths, whereas I did not. [Bukhari Sharif, vol. 1, p. 22; Sunan al-Darimi, p. 67.]

It has already been established that Hazrat Abdullah ibn Amr ibn al-As (may Allah be pleased with him) used to write down the hadiths of the Messenger. However, Hazrat Abu Hurayrah’s statement concerning himself applies to the early part of his life, not its later part. For at first he did not write down the Messenger’s hadiths, as he did not feel the need to do so. He considered it sufficient to memorize whatever he heard. He also possessed a stronger memory than others. A hadith says concerning his strength:

******************************************************

What others could not remember, he could remember. [Bukhari Sharif, vol. 1, p. 22.]

An incident concerning Hazrat Abu Hurayrah’s strong memory is mentioned in his own words. It is narrated in Muslim Sharif that one day the Noble Prophet (peace be upon him) addressed those present in the gathering and said:

******************************************************

Whoever among you spreads out his garment, listens to this hadith of mine, and then draws it close to his chest will never forget anything that he hears.

Hazrat Abu Hurayrah (may Allah be pleased with him) said:

******************************************************

Hearing this, I spread out the cloak that I had on my shoulder. When the Messenger had finished speaking, I pressed the cloak against my chest. Thereafter, I never forgot any hadith I heard from the Messenger. [Muslim Sharif, vol. 2, p. 302,*************]

Despite this sharp memory, he eventually began writing down hadiths and recorded a large number of them. The number of hadiths he wrote was more than five thousand. [Mustadrak Hakim, vol. 3, p. 511; Fath al-Bari- ************* Jami Bayan al-Ilm – Ibn Abd al-Barr, vol. 1, p. 84.]

One day Hasan ibn Amr ibn Umayyah al-Damri, who had studied hadith with Hazrat Abu Hurayrah, recited a hadith from memory to him and said, “I heard this from you.” Abu Hurayrah (may Allah be pleased with him) then said: If you heard it from me, it must certainly be written down with me. He then took Hasan by the hand to his house and showed him a huge pile of his written hadiths, saying: The hadith you narrated is written here.

Hasan said:

******************************************************

He (Abu Hurayrah) showed me a large number of books in which the hadiths of the Messenger were written. [It is written on page 184 of the first volume of Fath al-Bari: The hadiths collected by Hazrat Abu Hurayrah were spread across many pages; Ibn Wahb had seen them.]

Nearly eight hundred or more Companions and Followers narrated hadiths from Hazrat Abu Hurayrah (may Allah be pleased with him). [****************] The book called Musnad Abi Hurayrah was compiled during the era of the Companions. [*********************]

Hazrat Anas (may Allah be pleased with him) also used to write down hadiths. He was able to read and write when he was only ten years old. His father presented him for the service of the Messenger, saying:

******************************************************

O Messenger! This is my son, a boy who can write. [****************]

He spent ten consecutive years serving the Messenger. Is it surprising that he would record whatever he heard from the Messenger? Sa‘id ibn Hilal said:

******************************************************

When we pressed Anas ibn Malik (may Allah be pleased with him) insistently to narrate hadiths, he would bring out a scroll and say: These are the hadiths that I heard from the Noble Prophet (peace be upon him), and after writing them down I read them back to him. [Mustadrak Hakim, vol. 3, p. 573.]

It is known from this that Hazrat Anas (may Allah be pleased with him) regularly wrote down hadiths. He did not merely write them and pile them up by himself; rather, he read them back to the Messenger and had errors corrected. [***********]

He also instructed his sons to write down hadiths. He would say:

******************************************************

My sons! Record this knowledge of hadith. [Sunan al-Darimi, p. 68.]

When he was appointed governor of Bahrain and went there, Hazrat Abu Bakr al-Siddiq (may Allah be pleased with him) sent him a compilation of hadiths. At its beginning was written:

******************************************************

In the name of Allah, the Most Compassionate, the Most Merciful—This is the rule concerning charity, which the Messenger (peace be upon him) prescribed for the Muslims, and which Allah commanded His Messenger to implement. [Bukhari Sharif, vol. 1, p. 195; Abu Dawud, hadith no. 1567.]

There is no doubt that many hadiths from this compilation are included among the hadiths narrated by Hazrat Anas.

Hazrat Jabir (may Allah be pleased with him) also collected a compilation of hadiths. [*************]

The hadith scholars of the era of the Followers, such as Hasan al-Basri and Qatadah, received and narrated hadiths from this compilation. In addition, Sulayman ibn Qays, Abu al-Zubayr, Abu Sufyan, al-Sha‘bi, and other Followers also narrated hadiths from this compilation of Hazrat Jabir. All the hadiths narrated by Abu Sufyan from Hazrat Jabir were taken from this sahifah. [**************]

Almost all hadith scholars have mentioned this compilation of Hazrat Jabir. Hafiz al-Dhahabi narrated from Imam Ahmad concerning Qatadah ibn Du‘amah:

******************************************************

Qatadah was the person with the strongest memory among the people of Basra. Whatever he heard, he memorized. Once Hazrat Jabir’s hadith compilation was read before him, and he memorized it completely at once. [**************]

Qatadah himself used to say:

******************************************************

I memorized Jabir’s sahifah more thoroughly than Surah al-Baqarah. [***************]

This proves that Hazrat Jabir (may Allah be pleased with him) prepared a compilation of hadiths, which continued to be regularly read by students of hadith until after his time, and from which hadiths were narrated.

Hazrat Abdullah ibn Mas‘ud (may Allah be pleased with him) also recorded hadiths. Consequently, he was able to prepare a compilation containing a large number of hadiths. After his death, this compilation was preserved by his sons. His son Abd al-Rahman would show a handwritten compilation of hadiths and say: “By Allah, this is Father’s handwritten compilation of hadiths. [*************]

Hazrat Samurah ibn Jundub (may Allah be pleased with him) also recorded hadiths. After his death, his son Salman ibn Samurah inherited this collection of hadiths. The historian Ibn Sirin said: “The hadith book compiled by Samurah contains priceless knowledge. [****************]

Hazrat Abdullah ibn Abbas (may Allah be pleased with him) compiled all the hadiths he had heard in book form. Some people from Ta’if copied this entire book by repeatedly listening to it from him and took it away. [****************] He also spread hadiths by writing letters. [Abu Dawud, Kitab al-Aqdiyah] After his death, his son Ali ibn Abdullah inherited a large number of compilations of hadiths. [***************] It is narrated:

******************************************************

Hazrat Ibn Abbas left behind a camel-load of hadith books. [*************]

The following narration concerning Ibn Abbas’s writing of hadiths is noteworthy. Al-Kattani mentions, through the chain of Tabaqat Ibn Sa‘d, this statement of Salma, the wife of Abu Rafi‘:

******************************************************

I saw Ibn Abbas with a writing tablet, writing on it from Abu Rafi‘ something concerning the actions of the Messenger. [*********************]

Al-Kattani also wrote:

******************************************************

Ibn Abbas would come to Abu Rafi‘ and ask: What did the Noble Messenger (peace be upon him) do on such-and-such a day? …………. Ibn Abbas would bring someone with him, who would write down whatever Abu Rafi‘ said. [****************]

The enormous extent of the written hadith material possessed by Ibn Abbas can be estimated from the following quotation. Imam Musa ibn Uqbah said:

******************************************************

Qarib, the slave of Abdullah ibn Abbas, presented before us a camel-load of his (Ibn Abbas’s) written hadith books. [***************]

At his request, Hazrat Mughirah ibn Shu‘bah (may Allah be pleased with him) had a large number of hadiths written for Hazrat Mu‘awiyah (may Allah be pleased with him). [Sahih Bukhari Sharif,*********] Imam Bukhari (may Allah have mercy on him) mentioned the following narration concerning this:

******************************************************

Urrad, the scribe of Mughirah ibn Shu‘bah, said: Mughirah ibn Shu‘bah had many hadiths written by me in a book (letter) addressed to Mu‘awiyah (may Allah be pleased with him). [Sahih Bukhari Sharif, ***********]

Hazrat Abdullah ibn Amr ibn al-As (may Allah be pleased with him) prepared another collection of hadiths after the death of the Noble Prophet (peace be upon him). According to one account by historians, the Noble Prophet (peace be upon him) himself instructed him to do so. [******************] It was called the “Sahifah of Yarmuk.” [******************]

Hazrat Sa‘d ibn Ubadah al-Ansari also compiled a sahifah of hadiths. His son narrated hadiths from this sahifah. [***************] Imam Bukhari said:

******************************************************

This sahifah was one part of the sahifah of Abdullah ibn Abu Awfa. [********************] He wrote hadiths with his own hand.

In short, through the approval, permission, and encouragement of the Noble Prophet (peace be upon him), the noble Companions exerted themselves fully to preserve, write down, and compile this priceless Islamic treasure—the knowledge of hadith. In the society of that time, the study of hadith was not pursued solely as a means of gaining reward in the Hereafter; it was also regarded as extremely important for attaining social status, cultivating knowledge and science, and developing inner talent. For this reason, the countless and immeasurable sayings of the Noble Prophet (peace be upon him) were preserved forever by the most trustworthy, reliable, truthful, and God-fearing Companions whom he had trained.

Hazrat Abdullah ibn Amr ibn al-As said: When I was young, I asked the Companions:

******************************************************

How do you narrate the hadiths of the Messenger? You heard what he said, while you were wholly occupied with the Messenger’s hadiths?

Hearing this, they laughed and said: “O son of our brother, whatever we heard from him is written in books with us. [Tabarani, al-Kabir—and *********************]

This incident proves that even when Abdullah ibn Amr was young, the Companions were writing hadiths. This was during the early period of Islamic Madinah.

Hazrat Anas ibn Malik (may Allah be pleased with him) heard a lengthy hadith narrated by Hazrat Itban ibn Malik from Mahmud ibn al-Rabi‘. Then he said:

******************************************************

I found this hadith very pleasing.

Then he said to his son: **********—“Write this down.” It was then written. [***************]

Classification of the Companions Who Narrated Hadiths

[Numerical classification]

The number of those who directly heard hadiths from the Noble Prophet (peace be upon him) and narrated at least some hadiths from him is by no means small. Concerning this, the hadith scholar Imam Ali ibn Abu Zur‘ah, an expert on the biographies of hadith narrators, said in reply to a question:

******************************************************

Before the death of the Noble Prophet (peace be upon him), the number of those—men and women combined—who saw him with their own eyes and heard his words with their own ears was more than one hundred thousand. Each of them narrated hadiths after hearing them directly from the Prophet or receiving them through another person.

Muhammad Abu Zahw, one of the foremost hadith scholars of the present age and a teacher at Cairo’s Al-Azhar, wrote:

******************************************************

The Noble Prophet (peace be upon him) departed from this world leaving approximately one hundred and fourteen thousand Companions. They heard hadiths from the Noble Prophet (peace be upon him) and narrated them. It may be asked where they lived and how and where they heard the hadiths. The answer is that they included the inhabitants of Makkah and Madinah, the people of the areas between these two cities, the ordinary Arab population, and those who attended the Farewell Hajj with him. They all saw the Noble Messenger (peace be upon him) with their own eyes and heard hadiths from him during his lifetime. [*************]

According to a report given by the hadith scholar Abu Zur‘ah, although the number of the Companions [and those who narrated at least something from the Noble Prophet (peace be upon him)] exceeded one hundred thousand, according to Allamah al-Dhahabi the number of Companions who regularly narrated a countable number of hadiths was only one hundred and five. [************] Of course, investigation may increase this number further. Musnad Abu Dawud al-Tayalisi is a hadith book compiled in the latter part of the second Hijri century; nearly two hundred and fifty Companions are narrated from in it. [****************] The book Usud al-Ghabah gives the number of Companions who narrated hadiths as 7,554. It claims that all of them narrated hadiths directly from the Messenger. However, Allamah Ibn Hajar objected to this. He said that people who were not Companions had been included in the count. [****************]

According to Allamah al-Dhahabi, among these one hundred and five Companions, a large number of hadiths were narrated from twenty-eight. According to most hadith scholars, these twenty-eight Companions are the narrators of the greatest number of hadiths. In truth, nearly half of the vast hadith corpus was narrated from these twenty-eight Companions. The hadith scholars’ conclusion is that those who narrated fewer than forty hadiths are “narrators of few hadiths.” On this basis, the Companions can be divided into four groups according to those who narrated many and those who narrated few hadiths:

(a) The Companions of the first group: Those who narrated one thousand or more hadiths.

(b) The Companions of the second group: Those from whom five hundred or more hadiths were narrated.

(c) The Companions of the third group: Those whose hadiths numbered forty or more.

(d) The Companions of the fourth group: Those whose narrated hadiths numbered fewer than forty. [***************]

However, the number of Companions who narrated between more than five hundred and fewer than forty hadiths is very large. Therefore, we may divide them into two further levels. Those who narrated between one hundred and five hundred hadiths belong to the first level, and those who narrated between forty and one hundred hadiths belong to the second.

According to this classification, all the Companions who narrated hadiths can be divided into five classes:

1. Those whose narrated hadiths numbered one thousand or more.

2. Those whose narrated hadiths numbered five hundred or more but fewer than one thousand.

3. Those whose narrated hadiths numbered one hundred or more but fewer than five hundred.

4. Those whose narrated hadiths numbered forty or more but fewer than one hundred.

5. Those whose narrated hadiths numbered forty or fewer.

The First Group

According to most hadith scholars, only six Companions can be counted in the first category. They are: (1) Abu Hurayra (RA), (2) Aisha (RA), (3) Abdullah ibn Abbas (RA), (4) Abdullah ibn Umar (RA), (5) Jabir ibn Abdullah (RA), and (6) Anas ibn Malik (RA). The number of hadith narrated by them exceeds one thousand. However, Shah Waliullah Dehlawi (RA) counted a total of eight Companions in this category. Along with these, he included Abdullah ibn Amr ibn al-As (RA) and Abu Said al-Khudri (RA).

Shah Dehlawi’s view is contrary to that of the leading authorities in hadith scholarship. Imam Ahmad ibn Hanbal (RA) also identified the aforementioned six Companions as the narrators of the largest number of hadith.

In fact, the muhaddiths generally did not include Abu Said al-Khudri (RA) in this category, although the number of hadith narrated by him exceeds one thousand.

Allama Badr al-Din Ayni wrote about him:

******************************************************

He narrated 1,170 hadith. Of these, 46 are mentioned in both Bukhari and Muslim, while 16 are cited separately in Sahih Bukhari and another 52 in Sahih Muslim.

It is not clear why Shah Waliullah (RA) wished to include Abdullah ibn Amr ibn al-As (RA) in this category, for according to reliable calculations, the number of hadith narrated by him is only seven hundred. In this context, it may be said that there were only seven Companions who narrated a thousand or more hadith, and the total number of hadith narrated by them was 14,870.

It seems necessary to present here a somewhat detailed discussion of these six Companions, since this discussion is essential for forming a firm belief and clear understanding regarding hadith.

Abu Hurayra (RA)

Abu Hurayra (RA) accepted Islam during the Battle of Khaybar, in Muharram of the seventh year after the Hijra, and joined the company of the Noble Prophet (PBUH). From that time until the death of the Noble Prophet (PBUH), he never left the Prophet’s court or company. His primary purpose was to acquire correct and detailed knowledge of Islam.

Ibn Abd al-Barr wrote:

******************************************************

Abu Hurayra accepted Islam in the year of the Battle of Khaybar. He took part in that battle in the company of the Messenger (PBUH). Thereafter, he remained attached to the Messenger, staying with him at all times. His purpose was to acquire knowledge. He was content with this, and it satisfied his hunger. His hand remained attached to the Messenger’s hand; wherever he went, Abu Hurayra (RA) went there too.

He listened attentively to and memorized everything the Noble Messenger (PBUH) ordinarily said, everything he said in answer to people’s questions, everything he taught about Islam and the Qur’an, his explanations and interpretations of Qur’anic verses, and his sermons and speeches on various subjects, while remaining constantly present in the Messenger’s court. He also retained all of it himself. Many other Companions were occupied with various family, social, economic, commercial, and agricultural activities, so they could not spend much time in the Messenger’s court. Abu Hurayra (RA), however, had no such occupation. For this reason, he had more opportunity than others to hear hadith. It is therefore no wonder that he narrated a large number of hadith. In this situation, Abu Hurayra (RA) himself said:

******************************************************

Most of my Muhajir brothers were busy trading in the market, whereas I remained attached to the Messenger. I had no outside occupation. Thus, when they were absent from the Messenger’s court, I was present there. When they forgot something, I remembered it.

On the other hand, my Ansar brothers were occupied with managing their wealth and property. But I was a poor and needy man among the people of the Suffa. Thus, even when they forgot something, I remembered it.

The total number of hadith narrated by Abu Hurayra (RA) is 5,347. Of these, 325 are mentioned in both Bukhari and Muslim; 79 are cited separately only in Sahih Bukhari, and 93 only in Sahih Muslim.

Imam Bukhari and Badr al-Din Ayni wrote:

******************************************************

More than eight hundred Companions and Tabi‘un narrated hadith from him.

How Abu Hurayra (RA) was able to narrate so many more hadith than the other Companions can be understood in detail from his own analysis given above. Moreover, a clear understanding of this matter also emerges from the following statement of his. He himself said:

******************************************************

If Allah Most High had not revealed these two verses in His Book, I would never have narrated any hadith. In them Allah says: Those who conceal the clear proofs and guidance that We have revealed—the curse of Allah and of all those who curse is upon them. [Sahih Muslim, vol. 2, p. 302; Sahih Bukhari, vol. 1, p. 22.]

Abu Hurayra (RA) remained continuously with the Messenger for approximately three years, listening to hadith and committing them to memory. As a result, he was able to narrate so many more hadith than the other Companions. In particular, Allah Most High had granted him such a powerful memory that he never forgot anything he heard. His unparalleled memory was attained through the Noble Messenger’s prayer and a special measure. His extensive acquisition of hadith and unparalleled memory were universally known and acknowledged in the society of that time. The following statements prove this beyond doubt.

Ubayy ibn Ka‘b (RA) said:

******************************************************

Abu Hurayra was very bold in asking questions of the Messenger. He would ask him about matters concerning which no other Companion would ask.

Abu Amir said: I was present with Talha when a man came and said to him, ‘O Abu Muhammad! To this day we have not understood whether Abu Hurayra or you have the greater mastery of the Messenger’s hadith.’ Talha (RA) replied: ‘He [Abu Hurayra (RA)] knows many things beyond our knowledge. The reason is that we were wealthy people with houses, wives, and families, and we spent most of our time occupied with them. We would attend the Messenger (PBUH) only in the morning and evening, then leave for our own work. Abu Hurayra (RA), however, was poor and had no land or family. Therefore, he remained attached to the Messenger, hand in hand with him. We all believe that he heard more hadith than any of us. None of us has accused him of narrating a hadith without hearing it from the Messenger.’

Once Aisha (RA) called him and asked: ‘What sort of hadith are you narrating? Did you not hear the same things I heard and see the same things I saw from the Messenger (PBUH)?’ In reply, Abu Hurayra (RA) said: ‘Mother, you were occupied with adorning yourself for the Messenger, but by Allah, nothing from the Messenger could turn my eyes away.’

Once, when something became unbearable to Abu Hurayra (RA) in the presence of the Umayyad ruler Marwan, he said angrily: ‘People say that Abu Hurayra (RA) narrates many hadith, although he came to Medina only a few days before the death of the Noble Prophet (PBUH).

Abu Hurayra (RA) replied: ‘When I came to Medina, I was a little over thirty years old. Thereafter, I remained with the Messenger (PBUH) until his death. I went with him even to the chambers of his wives, served him, took part with him in fighting and jihad, and performed Hajj with him. For this reason, I learned more hadith than others. By Allah, those who had come into the Messenger’s company before me also acknowledged that I was always present in the Messenger’s court, and they would ask me about hadith. Umar (RA), Uthman (RA), Talha (RA), and Zubayr (RA) were especially notable among them. Talha ibn Ubaydullah said:

******************************************************

There can be no doubt that Abu Hurayra heard from the Messenger (PBUH) many hadith that we were unable to hear.

One day, Abdullah ibn Umar (RA) said to Abu Hurayra (RA):

******************************************************

You remained more closely attached to the Messenger (PBUH) than we did, and for this reason you were able to learn and memorize more of his hadith than we did.

Imam Dhahabi wrote that Umar al-Faruq (RA) also said this very thing to Abu Hurayra (RA) one day.

Many eminent Tabi‘un testified to Abu Hurayra’s (RA) sharp memory. Here are statements from several of them:

Abu Salih said:

******************************************************

Among the Companions of the Noble Prophet (PBUH), Abu Hurayra (RA) had the strongest memory and was the greatest master of hadith.

Said ibn Abi al-Hasan said:

******************************************************

Among the Companions, there was no one who narrated more hadith than Abu Hurayra (RA).

Imam Bukhari (RA) wrote about Abu Hurayra (RA):

******************************************************

Approximately eight hundred eminent scholars narrated hadith from him. Among the hadith narrators of his era, he was the greatest master of hadith.

Badr al-Din Ayni wrote:

******************************************************

All hadith scholars agree that Abu Hurayra (RA) narrated the greatest number of hadith among the Companions.

Imam Shafi‘i (RA) said:

******************************************************

Abu Hurayra (RA) had the strongest memory and was the greatest master of hadith among all the narrators of his era.

The muhaddith al-Hakim said:

******************************************************

Abu Hurayra (RA) had the strongest memory and was the greatest master of hadith among the Companions of the Messenger (PBUH). He remained with the Messenger (PBUH) much longer than the others because he was free from worldly needs. His hand remained in the Messenger’s hand; wherever the Messenger (PBUH) went, he went there too. This continued until the Messenger’s death. For this reason, the number of hadith narrated by Abu Hurayra (RA) was much greater than that narrated by others.

Imam al-Hafiz Baqi ibn Makhlad al-Andalusi wrote in his Musnad:

******************************************************

There are 5,374 hadith narrated by Abu Hurayra. No other Companion narrated as many hadith, or even approximately as many.

In short, there are four main reasons why the number of hadith he narrated was so great. The four reasons are:

1. Remaining in the company of the Messenger (PBUH) at all times after accepting Islam.

2. An intense desire to learn hadith and memorize them, and never forgetting anything he heard.

3. Keeping the company of eminent Companions and having the opportunity to learn hadith from them. Through this, his knowledge of hadith became complete, and he was able to collect hadith from all periods, both earlier and later.

4. Living for a long time after the death of the Noble Prophet (PBUH), having the opportunity to propagate hadith for approximately seventy-four years, and not accepting the burden of any important state office.

For all these reasons, Abu Hurayra (RA) was a great master of hadith, the most knowledgeable of hadith among the Companions, and their most prolific narrator. The hadith that the Companions narrated separately could all be found together with Abu Hurayra. Consequently, everyone would ask him and rely on him. Abdullah ibn Umar said:

******************************************************

Abu Hurayra (RA) preserved the hadith of the Messenger (PBUH) for the Muslims.

The foregoing lengthy discussion conclusively proves that Abu Hurayra (RA) was a great scholar of hadith, that it was natural for the number of hadith he narrated to be greater than that of others, and that his narrations are entirely trustworthy and reliable. Nevertheless, one can only marvel at the audacity of those who have criticized Abu Hurayra for narrating many hadith.

Aisha (RA)

The Mother of the Believers, Aisha (RA), spent nine long years continuously as the life companion of the Prophet of the world. These years of the Messenger’s life were the busiest and the period in which the Islamic way of life was fully established. The Noble Prophet (PBUH) died when Aisha was eighteen years old. Thereafter, she lived for approximately thirty-nine years. Thus, on the one hand, she was able to collect a large number of hadith from the Noble Prophet (PBUH), and on the other, she was equally able to propagate them properly. Many Companions of the Noble Prophet (PBUH), as well as many Tabi‘un of the succeeding generation, heard hadith from her and narrated them through her chain.

Allama Badr al-Din Ayni wrote:

******************************************************

Aisha (RA) was a great jurist among the Companions and was one of the six Companions who narrated the largest number of hadith from the Messenger (PBUH). 2,210 hadith were narrated through her chain. Of these, 174 are mentioned in both Bukhari and Muslim. In addition, 54 hadith are cited separately in Sahih Bukhari and another 58 in Sahih Muslim.

Anas (RA)

It has already been stated that Anas (RA) served the Noble Prophet (PBUH) for ten long years. He had the opportunity to hear many of the Messenger’s words and observe many of his actions while remaining in his company. He was one of the Companions who followed a special policy regarding the narration of hadith. He rendered exceptional service to the knowledge of hadith. Indeed, his entire life was devoted to propagating hadith. Even after the Messenger’s death, when the other Companions were immersed in battles and conflicts, he remained tirelessly occupied with propagating hadith. In his later years, the congregational mosque of Basra was the center of his hadith instruction.

Students eager to learn hadith from Mecca, Medina, Basra, Kufa, and Syria would attend his hadith assemblies with intense enthusiasm.

The number of hadith he narrated was several thousand. In the words of Allama Badr al-Din Ayni:

******************************************************

He narrated 2,286 hadith from the Noble Prophet (PBUH).

Of these, 83 are mentioned in Sahih Bukhari and another 91 in Sahih Muslim. A total of 168 hadith are cited in both Bukhari and Muslim. He was the last of the Companions who died in the city of Basra. He lived for nearly a century.

Abdullah ibn Umar (RA)

Abdullah ibn Umar (RA) became a Companion in the Messenger’s court at a very young age. Because of his youth, he was deprived of the opportunity to participate in the Battle of Badr. However, he took part directly in all events thereafter. Thus, among the Companions who remained with the Noble Prophet (PBUH) and narrated his hadith, he held a particularly important rank. The total number of hadith he narrated is 1,630. Of these, 173 are cited in both Bukhari and Muslim. In addition, 81 are mentioned in Sahih Bukhari and 31 in Sahih Muslim. Allama Badr al-Din Ayni wrote:

******************************************************

After Abu Hurayra, he narrated the greatest number of hadith among the Companions.

Abdullah ibn Abbas (RA)

The maternal aunt of Abdullah ibn Abbas was the Mother of the Believers, Maymuna (RA). Abdullah generally stayed in his maternal aunt’s house because he was especially eager to observe the Noble Prophet’s (PBUH) worship and devotion at night with his own eyes. The Noble Prophet (PBUH) prayed for him, saying:

******************************************************

O Allah, grant Ibn Abbas special understanding of the religion of Islam and teach him its profound truths.

Given this, is it surprising that he was able to collect a vast number of hadith? Allama Badr al-Din Ayni wrote:

******************************************************

Ibn Abbas (RA) narrated 1,660 hadith from the Noble Prophet (PBUH). Of these, 95 are mentioned in both Bukhari and Muslim; 120 are found only in Bukhari and 49 only in Muslim. Among the Companions and Tabi‘un, a large number of people narrated hadith from him. Everyone knew him as an outstanding authority in hadith.

Jabir ibn Abdullah (RA)

Jabir ibn Abdullah (RA) was exceptionally proficient in the knowledge of hadith. He devoted his entire life to hadith. Learning, studying, and propagating hadith were the goals of his life. For this purpose, he traveled for many years along the most difficult routes to distant regions. The compiler of the Mishkat collection wrote about him:

******************************************************

He was one of the renowned Companions and one of those Companions who narrated a large number of hadiths.

He narrated hadiths directly from the Noble Prophet (SAW), as well as through the Companions. When Hazrat Abdullah was martyred in the Battle of Uhud, Hazrat Jabir devoted himself to the constant company of the Messenger (SAW). He lived for a long time. During his travels to the great cities and towns of the Muslim world, he had the opportunity to meet many Companions who narrated hadiths. In the Prophet’s Mosque, he established a halqah (study circle) for teaching hadiths for many years. He lived for sixty-four years after the Messenger (SAW). He devoted this long life entirely to disseminating hadiths. The total number of hadiths narrated by him was 1,540. Of these, Bukhari and Muslim jointly included sixty hadiths. Bukhari included twenty-six separately, and Muslim included another twenty-six independently.

The Second Division

Only four Companions can be named among those who narrated five hundred or more hadiths and are included in the second division. Their names and brief biographies are given below.

1. Hazrat Abdullah ibn Mas‘ud (RA):He accepted Islam at the very beginning of the Islamic call in Makkah and took part in almost every battle alongside the Messenger (SAW). He was the Messenger’s keeper of sandals. He used to put clothes on the Messenger (SAW).

Allamah Badruddin Ayni wrote about him:

******************************************************

He narrated 848 hadiths from the Messenger (SAW). Of these, sixty-four hadiths are related in both Bukhari and Muslim. In addition, another twenty-one are mentioned in Bukhari Sharif and thirty-five more in Muslim Sharif.

2. Hazrat Abdullah ibn Amr ibn al-‘As (RA):Allamah Badruddin Ayni wrote about him:

******************************************************

He was a very great scholar and extremely diligent in worship. He possessed more hadiths than Hazrat Abu Hurairah (RA), because he used to write down hadiths, whereas Hazrat Abu Hurairah (RA) did not write them down at first. Nevertheless, the number of hadiths narrated through his chain was much smaller than the number narrated through the chain of Hazrat Abu Hurairah.

He used to keep hadiths in writing. Mujahid said: I saw a collection of hadiths with Abdullah and asked, “What is this?” He replied:

******************************************************

“Its name is Sadiqah. It contains the hadiths I heard from the Messenger (SAW). In hearing these hadiths, there is no intermediary between me and the Messenger (SAW).”

3. Hazrat Ali (RA):The fourth Caliph of the Rightly Guided Caliphs. He was the first among men to accept Islam and remained in the company of the Messenger from that time onward. He was the cousin and son-in-law of the Noble Messenger (SAW). He was also the first Caliph from the Banu Hashim clan.

Allamah Badruddin Ayni wrote about him:

******************************************************

A total of 586 hadiths from the Messenger (SAW) were narrated through his chain. Of these, both Bukhari and Muslim included twenty hadiths in their respective books. In addition, Bukhari included nine and Muslim another fifteen hadiths.

4. Hazrat Umar ibn al-Khattab (RA):  The second Caliph of the Rightly Guided Caliphs. He accepted Islam in the sixth year of the Prophethood. As a result of his acceptance of Islam, Islam gained powerful strength in Makkah. He devoted his entire life to Islam. According to one calculation, the total number of hadiths narrated by him was 539.

The Third Division

A total of twenty-six Companions are included in the third category. Their names and brief biographies are given below:

1. Umm al-Mu’’minin Hazrat Umm Salamah (RA):The number of hadiths narrated by her was 157. Of these, two are mentioned in both Bukhari and Muslim. The author of Mishkat wrote about her:

******************************************************

Hazrat Ibn Abbas (RA), Aisha (RA), her own daughter Zaynab, her son Umar, and Ibn al-Musayyib narrated hadiths from her.

In addition, a large number of Companions and Tabi‘un narrated hadiths from her.

2. Hazrat Abu Musa Ash’‘ari (RA): Allamah Badruddin Ayni wrote about him:

******************************************************

The number of hadiths narrated by him was 360. Of these, fifty hadiths are cited in both Bukhari and Muslim. In addition, four hadiths are mentioned separately in Bukhari Sharif and another fifteen in Muslim Sharif. Anas ibn Malik (RA), Tariq ibn Shihab, and many other Tabi‘un narrated hadiths from him. He was regarded as an expert among the Companions.

3. Hazrat al-Bara’’ ibn ‘Azib (RA): Badruddin Ayni wrote:

******************************************************

Three hundred and five hadiths were narrated through his chain from the Messenger. Of these, twenty-two hadiths are found in both Bukhari and Muslim, fifteen only in Bukhari Sharif, and six only in Muslim Sharif.

4. Hazrat Abu Dharr al-Ghifari (RA): He himself said:

******************************************************

“I am the fourth among the first four people to accept Islam.”

Allamah Badruddin Ayni mentioned:

******************************************************

Two hundred and eighty-one hadiths were narrated through his chain from the Messenger. Of these, twelve hadiths are found in both Bukhari and Muslim, while two are found exclusively in Bukhari Sharif and seventeen in Muslim Sharif. A large number of Companions also narrated hadiths from him. The Tabi‘un also narrated hadiths from him.

Hazrat Sa‘d ibn Abi Waqqas (RA):He was one of the ten Companions who received the glad tidings of Paradise in this world. He accepted Islam at the age of fourteen or seventeen. He was the first to shoot an arrow in jihad for the sake of Allah’s religion. Allamah Badruddin Ayni wrote about him:

******************************************************

The total number of hadiths narrated by him from the Messenger was 270. Of these, both Bukhari and Muslim mentioned fifteen hadiths. Separately, five are mentioned in Bukhari and eighteen in Muslim.

6. Hazrat Sahl ibn Sa‘d al-Ansari (RA): The Noble Messenger (SAW) passed away when he was fifteen years old, and among the Companions he was the last to die in Madinah. After all the Companions had passed away, he alone remained alive; therefore, everyone turned to him for knowledge of hadith. The total number of hadiths narrated by him was 188. Of these, twenty-eight hadiths are mentioned in both Bukhari and Muslim.

7. Hazrat Ubadah ibn al-Samit (RA):He was one of the people of Madinah who heard the call of Islam from Makkah and participated in the Pledge of Aqabah held during the Hajj on three consecutive occasions.

Allamah Badruddin Ayni wrote:

******************************************************

The number of hadiths he narrated from the Messenger was 181. Of these, six hadiths are mentioned in both Bukhari and Muslim. In addition, Bukhari mentions two other hadiths, and Muslim mentions another two.

8. Hazrat Abu al-Darda (RA):He was a highly esteemed Companion. His knowledge, intellect, wisdom, and complete mastery of the science of hadith were renowned. One day, Hazrat Abu Dharr al-Ghifari (RA) addressed him, saying:

******************************************************

O Abu al-Darda, there is now no one on earth or under the heavens more learned than you.

9. Hazrat Abu Qatadah al-Ansari (RA):He exercised extreme caution in narrating hadiths. He began to adopt this policy only after hearing the stern statements concerning attributing false words to the Messenger. Nevertheless, the number of hadiths he narrated is 100.

10. Hazrat Ubayy ibn Ka‘b (RA):Every moment of his life was spent in the service of the science of hadith. Khatib al-Umari wrote:

******************************************************

He was a scribe of revelation for the Noble Prophet (SAW). He was one of those who memorized the entire Qur’an during the era of the Messenger. A great number of people narrated hadiths through him.

11. Hazrat Mu‘adh ibn Jabal (RA):He was one of the seven people present at the Second Pledge of al-Aqabah. He participated in the Battle of Badr and all the other battles. The Noble Prophet (SAW) sent him to Yemen as a judge and teacher of Islam.

Hazrat Ibn Mas‘ud said:

******************************************************

Mu‘adh was a teacher of all goodness and was obedient to Allah and the Messenger.

The Noble Prophet (SAW) himself said regarding him:

******************************************************

Mu‘adh knows more than anyone else about what is lawful and unlawful.

He also said:

******************************************************

On the Day of Resurrection, Mu‘adh will appear as the imam of the scholars.

Among the Companions who narrated hadiths from him were Hazrat Abdullah ibn Amr, Ibn Abbas, Ibn Abi Awfa, Anas ibn Malik, Abu Umamah, Abu Qatadah, Abu Tha‘labah, Abd al-Rahman ibn Samurah, and Jabir ibn Samurah.

12. Hazrat Nu‘man ibn Bashir (RA):He was the first child of the Ansar born after the Hijrah. Allamah Badruddin Ayni wrote:

******************************************************

One hundred and fourteen hadiths were narrated through his chain.

13. Hazrat Abu Bakrah (RA):He came and joined the Messenger after the conquest of Ta’if. Badruddin Ayni wrote about him:

******************************************************

Among the Companions, he was the most proficient in knowledge. He was one of the most righteous people. He always strove with all his might in acts of worship.

Ayni also wrote:

******************************************************

A total of 133 hadiths were narrated from the Noble Prophet (SAW) through his chain. Of these, eight hadiths are mentioned in both Bukhari and Muslim, five others in Bukhari Sharif, and one other in Muslim Sharif.

14. Hazrat Jarir ibn Abdullah (RA):He accepted Islam in the very year in which the Noble Messenger (SAW) passed away. He himself said:

******************************************************

I accepted Islam forty days before the Messenger passed away.

Allamah Badruddin Ayni wrote:

******************************************************

The number of hadiths he narrated is one hundred. Of these, Bukhari and Muslim together mention eight hadiths, while Bukhari and Muslim mention six separate hadiths. It is mentioned in the commentary of Muslim Sharif, the Nawawi book, that the number of hadiths he narrated is two hundred. Of these, Bukhari alone mentions only one. Some say six.

15. Hazrat Abu Ayyub al-Ansari (RA):He was a highly esteemed Companion. He participated in the Second Pledge of al-Aqabah and the Battle of Badr. When the Noble Messenger (SAW) arrived in Madinah, he initially stayed in his house. Allamah Badruddin Ayni wrote:

******************************************************

The number of hadiths he narrated is 150. Of these, seven hadiths are mentioned in both Bukhari and Muslim. In addition, Bukhari contains one other hadith.

16. Hazrat Uthman ibn Affan (RA):He was the third caliph of the Rightly Guided Caliphs, the Commander of the Believers. He successively married both of the Messenger’s daughters. Badruddin Ayni wrote about him:

******************************************************

He narrated 146 hadiths from the Messenger. Bukhari mentioned eleven of them in his own book.

17. Hazrat Mughirah ibn Shu’bah (RA):He held a distinguished position among the Companions in respect of knowledge. The books of Hadith mention 133 Hadiths narrated by him. In addition, one further Hadith is mentioned in Sahih al-Bukhari and two others in Sahih Muslim.[***********]

18. Hazrat Imran ibn Husayn (RA):Khatib al-Umari wrote:

******************************************************

He was one of the eminent scholars and jurists among the Companions.[***********]

19. Hazrat Usamah ibn Zayd (RA):He was the adopted son of the Noble Prophet (SAW). He held a distinguished position in Islamic knowledge. At the time of the Messenger’s death, he was only eighteen or twenty years old. Nevertheless, a great number of the sayings of the Noble Messenger (SAW) were preserved in his memory. His conduct and character were also exemplary and worthy of emulation by all.[*************]

A great number of Hadiths were narrated and disseminated through him. The total number of Hadiths narrated by him is 128. Of these, 15 are cited in both Sahih al-Bukhari and Sahih Muslim. In addition, two other Hadiths are mentioned in Sahih al-Bukhari and two others in Sahih Muslim.[*************]

20. Hazrat Thawban (RA):He was the Noble Messenger’s (SAW) slave and a member of his household. He always remained with the Noble Messenger (SAW). Just as he memorized and retained Hadiths, he also fully discharged the responsibility of disseminating them.[************]

21. Hazrat Buraydah ibn al-Husayb (RA):He held a particularly honored position among the Companions. A great number of the Messenger’s Hadiths were committed to his memory. The total number of Hadiths narrated by him is 164. Of these, only one Hadith is recorded in both Sahih al-Bukhari and Sahih Muslim. In addition, two Hadiths are cited exclusively in Sahih al-Bukhari and eleven exclusively in Sahih Muslim.[**********] All the Hadiths narrated by him were heard directly from the Messenger.[***********]

22. Hazrat Abu Masud Uqbah ibn Amr (RA):He accepted Islam at the time of the second Pledge of Aqabah. He was an energetic propagator of the religion of Islam. He participated in every battle. He was also very attentive to the dissemination of Hadith. The books of Hadith mention 102 Hadiths narrated by him.[***********]

23. Hazrat Jarir ibn Abdullah (RA):He accepted Islam about forty days before the Messenger’s death. The number of Hadiths narrated by him is one hundred. Of these, eight are recorded in both Sahih al-Bukhari and Sahih Muslim. In addition, one Hadith is recorded separately in Sahih al-Bukhari, while six Hadiths are recorded in Sahih Muslim. However, al-Nawawi’s commentary on Sahih Muslim states that two hundred Hadiths were narrated from Hazrat Jarir; of these, one is recorded in Sahih al-Bukhari and nine in Sahih Muslim.[************]

24. Hazrat Samurah ibn Jundub al-Farazi (RA):The compiler of Mishkat wrote concerning him:

******************************************************

He was a Hafiz of Hadith and one of those who narrated a large number of Hadiths from the Messenger. Many people also narrated Hadiths from him.[************]

Allamah Badr al-Din al-Ayni wrote:

******************************************************

A total of one hundred and twenty-three Hadiths were narrated from him. Only four of them are cited in Sahih al-Bukhari.[**************]

25. Hazrat Jabir ibn Samurah (RA):He was the nephew of Hazrat Sa’d ibn Abi Waqqas. He lived in the city of Kufa, where he died in 74 AH. Many people also narrated Hadiths from him.[*****************]

26. Hazrat Abu Bakr al-Siddiq (RA):He was the first Caliph of the Rightly Guided Caliphs, and the lifelong friend and companion of the Noble Prophet (SAW). From the Age of Ignorance until the establishment of Islamic society, he was never separated from the Noble Messenger (SAW) for any considerable period, in any place or circumstance. The compiler of Mishkat wrote concerning him:

******************************************************

Many Companions and Tabi’in narrated Hadiths from him. However, because he lived only a short time after the Messenger’s death, very few Hadiths were narrated from him.[**************

For a detailed discussion of Hazrat Abu Bakr’s narration of Hadith, see the discussion entitled “The Rightly Guided Caliphs and the Compilation of Hadith Books” in this book.]

Each of the Companions mentioned above narrated one hundred or more Hadiths, and the total number of Hadiths narrated by all of them is 4,556.

Part Four

There are 33 Companions who narrated the Hadiths of the fourth category. From each of them, between forty and one hundred Hadiths were narrated. Their complete list of names is presented here:

(1) Hazrat Abdullah ibn Abi Awfa (2) Hazrat Zayd ibn Thabit (3) Hazrat Zayd ibn Arqam (4) Hazrat Ka’b ibn Aslami (5) Hazrat Zayd ibn Khalid al-Juhani (6) Hazrat Abu Talhah Zayd ibn Sahl (7) Hazrat Rafi ibn Khadij (8) Hazrat Salamah ibn al-Akwa (9) Hazrat Abu Rafi al-Qibti (10) Hazrat Awf ibn Malik al-Ashjai (11) Hazrat Adi ibn Hatim (12) Hazrat Abd al-Rahman ibn Awf (13) Umm al-Mu’minin Hazrat Umm Habibah (14) Hazrat Ammar ibn Yasir (15) Hazrat Salman al-Farsi (16) Umm al-Mu’minin Hazrat Hafsah (17) Hazrat Burayrah ibn Mutarrim al-Qubshi (18) Hazrat Asma bint Abu Bakr (19) Hazrat Wasilah ibn al-Asqa al-Kinani (20) Hazrat Uqbah ibn Amir al-Juhani (21) Hazrat Fudalah ibn Ubayd al-Ansari (22) Hazrat Umar ibn Utbah (23) Hazrat Ka’b ibn Amr al-Ansari (24) Hazrat Fudalah ibn Ubayd al-Aslami (25) Umm al-Mu’minin Hazrat Maymunah (26) Hazrat Umm Hani (27) Hazrat Abu Hudhayfah ibn al-Mughaffal (28) Hazrat Bilal ibn Rabah al-Tamimi (29) Hazrat Abdullah ibn al-Mughaffal (30) Hazrat Miqdam ibn Asad al-Kufi (31) Hazrat Umm Atiyyah al-Ansariyyah (32) Hazrat Hakim ibn Hajar al-Asadi, and (33) Hazrat Salmah ibn Hanif al-Ansari (RA).

Part Five

The Companions in the fifth category number fifty-five. Forty or fewer Hadiths were narrated from each of them. Here the names of the 40 narrators of relatively more Hadiths in this category are given. They are:

(1) Hazrat Zubayr ibn al-Awwam (2) Hazrat Fatimah bint Qays (3) Hazrat Khabbab ibn al-Aratt (4) Hazrat Iyad ibn Hammad al-Tamimi (5) Hazrat Malik ibn Rabi’ah al-Saidi (6) Hazrat Abdullah ibn Salam (7) Hazrat Umm Qays bint Mihsan (8) Hazrat Fadl ibn Abbas (9) Hazrat Amir ibn Rabi’ah (10) Hazrat al-Rubayyi bint Muawwidh (11) Hazrat Usayd ibn Hudayr al-Ashhali (12) Hazrat Khalid ibn al-Walid (13) Hazrat Umar ibn Harith (14) Hazrat Khawlah bint Hakim (15) Hazrat Thabit ibn al-Dahhak (16) Hazrat Urwah ibn Abi Zayd al-Asadi (17) Hazrat Muawiyah ibn Hakim al-Sulami (18) Hazrat Yamrah bint Safwan (19) Hazrat Urwah ibn Mujarras (20) Hazrat Majma ibn Yazid (21) Hazrat Salim ibn Qays (22) Hazrat Qatadah ibn Luqman (23) Hazrat Qubaysah ibn Mukhariq al-Amiri (24) Hazrat Asim ibn Adi (25) Hazrat Salmah ibn Nuaym al-Ashjai (26) Hazrat Malik ibn Sa’sa’ah (27) Hazrat Mihjan ibn al-Adra (28) Hazrat Saib ibn Falah (29) Hazrat Khafaf al-Ghifari (30) Hazrat Dhu’far al-Habashi (31) Hazrat Malik ibn Hubayrah (32) Hazrat Zayd ibn Harith (33) Hazrat Thabit ibn Adiyyah (34) Hazrat Ka’b ibn Iyad al-Ashari (35) Hazrat Kulthum ibn Husayn al-Ghifari (36) Hazrat Dihyah al-Kalbi (37) Hazrat Judanah bint Wahb (38) Hazrat Malik ibn Yasar (39) Hazrat Abdullah ibn Damrah, and (40) Hazrat Kulthum ibn Alqamah (RA).

The remaining 15 were young Companions. The number of Hadiths narrated by them was very small and insignificant.

The total number of Companions whose names were mentioned above in the various categories is 105. There can be no doubt that the vast and magnificent, imperishable treasure of Hadith, an unfailing beacon of light for the Muslim Ummah, is the result of their narrations—their boundless devotion, continuous efforts, tireless labor, steadfast faith in Allah, and eternal concern for the welfare of humanity.[*******************]

Reasons for the Difference in the Number of Hadiths Narrated

The preceding discussion has shown that there is a vast difference among the Companions in the number of Hadiths they narrated. Although they were all Companions of the same Prophet, some narrated a great number of Hadiths, while others narrated very few. It is especially necessary for us to understand the reasons for this vast difference in the number of Hadiths narrated.

As long as the Noble Prophet (SAW) lived among the Companions, he generally occupied himself with teaching all of them the religion of Islam, the Book of Allah, and wisdom. At that time there was no opportunity to circulate false statements in the Messenger’s name, nor the slightest chance to dismiss or reject any statement of his by claiming that it was not the Messenger’s statement. The hypocrites also had little opportunity to misinterpret any statement of the Messenger and create confusion about Islam. Whenever anything of this kind occurred, the noble Companions could ask the Messenger and obtain clear and explicit clarification on every matter. Numerous examples of this are found in history, especially in the Noble Hadith. Once Hazrat Umar al-Faruq (RA) heard Hazrat Hisham ibn Hakim reciting Surah al-Furqan in a new manner and was greatly astonished. He seized him and brought him to the Messenger’s court. After hearing Hazrat Hisham’s recitation, the Noble Prophet (SAW) said that it was permissible to recite it in this manner as well. Thus Hazrat Umar’s doubt was removed. For this reason, it may be said that during his lifetime the Noble Messenger (SAW) settled all the differences of opinion among the noble Companions. Whenever the slightest doubt or confusion arose concerning any matter, it was directly dispelled through the Messenger.

But after the death of the Noble Prophet (SAW), this situation underwent a great change. On the one hand, the channel for receiving knowledge of revelation was severed; on the other, countless new Muslims became apostates and sought to abandon the religion of Islam. In such circumstances, some hypocrites also raised their heads in order to pursue their interests in troubled waters. If they then tried to circulate falsehoods in the name of the Messenger, there would be nothing strange or surprising about it.

But the first Caliph, Hazrat Abu Bakr (RA), made a powerful effort to resist this. Just as he used his full strength to crush the apostates and those who refused to pay Zakat, he likewise erected an invincible barrier against the spread of the liars’ false statements. After him, Hazrat Umar al-Faruq (RA) also adopted appropriate measures for this purpose. He imposed extremely strict controls concerning the narration of Hadith. A great number of Companions, carrying the vast treasure of Hadith in their hearts, remained alert like vigilant sentries. Fearing that a narrated Hadith might fall into the hands of hypocrites and become their plaything or assume a distorted form, they generally almost ceased narrating Hadith. In some people this fear became so intense that they worried they might make mistakes by narrating too many Hadiths, or that if ordinary Muslims became wholly absorbed in the study of Hadith, they might neglect the Qur’an Majid, the very Word of Allah. For these reasons as well, the noble Companions generally almost suspended the dissemination and narration of Hadith for a time. Only when it became essential to consult Hadith in resolving matters of Shariah, governing the state, administering justice, and other daily affairs did they narrate Hadith to one another.

At this stage we may mention the cases of several Companions in particular and thereby understand why, despite knowing a great number of Hadiths, they narrated comparatively few of them.

Hazrat Abu Bakr al-Siddiq (RA), the lifelong companion of the Noble Prophet (SAW), and such highly honored Companions as Hazrat Abu Ubaydah, Hazrat Abbas ibn Abd al-Muttalib, and Hazrat Imran ibn Husayn narrated very few Hadiths despite knowing a great number. Hazrat Said ibn Zayd was one of the ten Companions given the glad tidings of Paradise; nevertheless, he narrated only two or three Hadiths. Hazrat Ubayy ibn Ummarah narrated only one Hadith.

Some Companions became so occupied with carrying out the responsibilities of the Caliphate after the Messenger’s death that they had no opportunity or leisure to narrate Hadith. The four honored Companions who were the Rightly Guided Caliphs, and Hazrat Talhah and Hazrat Zubayr (RA), are practical examples of this reason.

The condition of many Companions was precisely the opposite. They had ample leisure and no occupation that could obstruct the narration of Hadith. Consequently, they were able to narrate a great number of Hadiths, such as Hazrat Abu Hurayrah (RA), Hazrat Aishah (RA), and Hazrat Abdullah ibn Umar (RA).

Some Companions had comparatively greater opportunities to remain in the company and presence of the Noble Prophet (SAW). Because they stayed with him everywhere—in their homeland and abroad, at home and while traveling—not only was it easier for them to collect a greater number of Hadiths, but after his death they also had the opportunity to narrate them fully to others. The names of such Companions as Hazrat Abdullah ibn Masud (RA), Hazrat Abu Hurayrah (RA), Hazrat Jabir ibn Abdullah (RA), Hazrat Anas ibn Malik (RA), and Hazrat Abdullah ibn Umar (RA) are notable in this regard. Some Companions died during the lifetime of the Noble Messenger (SAW), or immediately after his death, and thus had no opportunity in their lives to narrate Hadiths to others. Very few Hadiths were also narrated from those who had few opportunities to meet the Messenger or remain close to him.

After the disappearance of the Noble Messenger (SAW), ever-new circumstances arose in Islamic society. It became necessary for ordinary Muslims to know the Messenger’s statements concerning the matters in question. Consequently, the Companions who were alive at that time were compelled to narrate more Hadiths. Later, a powerful desire to acquire the knowledge of Hadith arose among Muslims. They made requests in various ways to hear the Messenger’s Hadiths from the Companions. For this reason also, the Companions became prepared to disclose to them the knowledge of Hadith preserved with them and to teach it to them. This too made it possible for a great number of Hadiths to be narrated from many Companions.

Toward the end of the Rightly Guided Caliphate, various disorders arose in Muslim society. The Shi’ah and the Khawarij permanently raised their heads as two false sects. At that time they also tried to pass off certain statements as the Messenger’s Hadiths. For this reason, some Companions of the Messenger were compelled to exercise even greater strictness in narrating Hadith, while narrating fewer authentic Hadiths. It was precisely for this reason that very few Hadiths could be narrated from the fourth Caliph, Hazrat Ali (RA).

Differences in memory, and whether or not Hadiths were written down, were also among the main causes of this difference in numbers. Those who were able to memorize more Hadiths or record them in writing—such as Hazrat Abu Hurayrah (RA) and Hazrat Abdullah ibn Amr (RA)—were able to narrate more Hadiths than the other Companions. These various causes underlie the difference in the number of Hadiths narrated by the numerous Companions of the same Messenger. Thus, however astonishing the matter may seem, it can certainly be said that it is not abnormal.[See pages 66, 67, 147, and 148 of the book written by Muhammad Abu Zahw ***************.]

The Tabi’in’s Endeavors in Hadith

After the death of the Noble Prophet (SAW), the era of the Companions began. Just as the noble Companions acquired special proficiency by learning the Qur’an, Hadith, and Islamic knowledge and sciences from the Noble Prophet, so too did they teach the Qur’an, Hadith, and Islamic knowledge to the people of the succeeding generation, the Tabi’in. During the lifetime of the Noble Prophet (SAW), the Prophet himself held a position of authority with regard to Islamic knowledge; after his disappearance, the noble Companions (RA) were invested with a similarly responsible position. Through individual and collective efforts, they undertook to enrich the Muslim people of the Tabi’in era with the stream of Islamic knowledge and to make them highly proficient in Qur’anic and Hadith knowledge. Just as the Noble Prophet (SAW) had established a great center of knowledge in Madinah during the early period, later most of the Companions established individual circles of knowledge within their own spheres, and the Muslims of the Tabi’in era acquired knowledge of the Qur’an and Hadith from them. But who is a Tabi’i? A basic discussion of this is necessary here. The historian Khatib al-Baghdadi wrote concerning this:

******************************************************

A Tabi’i is one who remained in the company of a Companion.

According to this definition, merely meeting a Companion is not sufficient to make one a Tabi’i; rather, it is necessary to spend some time together with a Companion. However, the view of the majority of Hadith scholars is different. In their view:

******************************************************

“A Tabi’i is one who met a Companion, even if he did not remain in his company.”

Ibn Hibban stipulated in this matter that, at the time of meeting a Companion, the Tabi’i must have attained understanding and the ability to distinguish right from wrong. He said:

******************************************************

If, at the time of meeting him, the person was very young and unable to fully preserve and retain whatever he heard, then his mere meeting with the Companion has no significance.[**************]

The high status of the Tabi’in after the Companions is also specifically mentioned in the Noble Qur’an. It says:

******************************************************

“And the foremost among the Muhajirun and the Ansar, and those who followed them with sincere devotion and contentment—Allah is pleased with them, and they are pleased with Him. And He has prepared for them gardens beneath which rivers flow.”[Surah al-Tawbah, 2nd ruku, verse 100.]

In this Qur’anic verse, the Tabi’in are mentioned immediately after the Muhajir and Ansar Companions. Just as they are subordinate to the noble Companions in matters of faith and practice, they are likewise their successors in time. For this reason, in common terminology they are called “Tabi’in” (the later ones or followers).

The Tabi’in are also mentioned with special honor in the Hadith. The Noble Messenger (SAW) said:

******************************************************

The people of my generation (the Companions) are the best among my community. After them are those who met them (the Tabi’un), and after them are those who met the Tabi’un (the Tabi al-Tabi’in). Muslim Sharif, Kitab al-Fada’il, p. 309.

In fact, the Muslim community of the period following the Companions—the Tabi’un—were, by and large, reflections of the Companions themselves. On the one hand, they acquired all knowledge relating to the Qur’an and Sunnah from the Companions of the Messenger; on the other, they carried out its extensive dissemination throughout every part and corner of the vast Muslim society of that time. In practice, they alone served as the means by which Islamic knowledge was received from the Companions and conveyed to Muslims of later generations. Tabi’un, by Shah Mu’inuddin, Introduction, pp. 2–3.

These Tabi’un were numerous—it is not even possible to determine their number accurately. For after the death of the Noble Prophet (peace be upon him), the Companions spread in various directions throughout the world, and—

******************************************************

Anyone who met even one of the Companions was a Tabi’i.

For this reason, it is virtually impossible to determine how many Tabi’un there were throughout the Muslim world in particular and throughout the world in general. But in the history of hadith compilation, only those Tabi’un are noteworthy who, in the era following the Noble Prophet (peace be upon him), were involved in one way or another in learning, memorizing, and writing hadith. In our discussion of the Tabi’un’s hadith scholarship, we shall discuss only the eminent Tabi’un of this class.

The sequential method of hadith instruction in the era of the Tabi’un is demonstrated by the following statement:

******************************************************

The method of learning hadith knowledge was that it was first heard, then given close attention, after that memorized, then practice was begun in accordance with it, and thereafter practical steps were taken to disseminate it.

Indeed, it was precisely according to this method and sequence that the noble Companions (may Allah be pleased with them) taught hadith to their disciples and students, and after the death of the Noble Prophet (peace be upon him), established beacons of knowledge throughout the centers of Islamic society. Consequently, in this era, a great number of people had the opportunity to learn hadith and shape their lives accordingly. They became fully energetic and enthusiastic in all such tasks as memorizing hadith, writing hadith down, and compiling books of hadith. Along with this, they attained complete mastery, distinction, renown, and fame in these matters.

Here, the various aspects of hadith study in the Tabi’i era are being discussed separately.

Memorization of Hadith

Like the noble Companions, the Tabi’un also displayed complete energy, enthusiasm, boundless interest, and devotion in learning and memorizing hadith. For them, immediately after the Noble Qur’an, hadith was the second source of knowledge. Through the Qur’an they learned the fundamental principles and ordinances of Islam, while through hadith they acquired detailed knowledge and information about Islam.

In the first stage, the Muslims of the Tabi’i era placed the greatest emphasis on memorizing hadith. Whatever hadith they heard, they committed it to memory. Until that time, the Arab people relied fully on their natural powers of memory; to master anything, their enduring customary practice was first to memorize it. In particular, the art of writing had not yet achieved broad development, diffusion, or popularity among them.

Nevertheless, it is not true that hadith was never written and that everyone relied solely on memorization. Rather, the actual situation was that most people at that time were accustomed to memorizing. Even when someone wrote something down, it was for the purpose of memorizing it; it may be said that there was no practice of merely writing it down without memorizing it. The actual state of affairs concerning this work can be learned from the following statement of Imam Malik. He said:

******************************************************

People at that time were generally not accustomed to writing; they were generally accustomed to memorizing. If any of them wrote something down, he did so only for the purpose of memorizing it, and after memorizing it, he would erase it.

Regarding the Tabi’i Muhammad ibn Sirin, it is reported that their method of learning hadith was first to write it down and memorize it, and after it had been memorized, to destroy the written material.

The historian Ibn Asakir made the importance of memorizing hadith in this era clear by quoting a statement of the hadith scholar Isma’il ibn Ubayda. The hadith scholar Isma’il used to say:

******************************************************

Just as we memorize the Qur’an, it is our duty to memorize hadith in exactly the same way.

The historian al-Dhahabi wrote about the renowned hadith memorizer Ibn Khuzaymah:

******************************************************

Just as a reciter of the Qur’an memorizes the surahs of the Qur’an, Ibn Khuzaymah likewise memorized the hadiths relating to jurisprudence.

The Tabi’i Khalid al-Hadhdha said: I would first write down the long hadiths and, when I had memorized them, I would erase them.

In discussing the biography of the Tabi’i Isma’il ibn Yunus, the historian al-Dhahabi wrote that he used to say:

******************************************************

I memorized the hadiths narrated by Abu Ishaq exactly as I used to memorize the surahs of the Qur’an.

In discussing the biography of the Tabi’i Shahr ibn Hawshab, it is written that Ahmad Abd al-Hamid ibn Abd al-Rahman had collected all the hadiths narrated by him (Shahr), and

******************************************************

He memorized hadith in such a way that it seemed he was reciting one of the surahs of the Qur’an.

The renowned hadith scholar and compiler of the Musnad, Abu Dawud al-Tayalisi, claimed:

******************************************************

I can recite thirty thousand hadiths from memory fluently; of course, this is not something I say out of pride.

The renowned Tabi’i Qatadah recited Surah al-Baqarah from beginning to end from memory to the hadith scholar Sa’id ibn Ararah, without making a single mistake. Then he said:

******************************************************

The compilation of hadiths collected by Jabir is memorized by me to an even greater extent than Surah al-Baqarah.

The following account makes it possible to understand how hadith instruction was carried out in this era.

Urwah ibn al-Zubayr was the nephew and student of A’ishah (may Allah be pleased with her). His son Hisham ibn Urwah said that his father taught hadith to him and his other brothers. He would also ask them to recite it to him and would say:

******************************************************

Recite to me repeatedly what you have studied.

After this, he said:

******************************************************

My father was extremely astonished and pleased when he realized my ability to memorize.

The Tabi’i Ibrahim al-Nakha’i used to advise his hadith students:

******************************************************

Whenever you hear a hadith, narrate it to someone else.

It is reported concerning the renowned hadith collector of the Tabi’i era, Imam Ibn Shihab al-Zuhri, that after the night prayer he would perform ablution, sit down to memorize hadith and discuss hadith, and remain seated in the same gathering until the dawn prayer, engaged in hadith study. Sunan al-Darimi, p. 79.

This Imam al-Zuhri said:

******************************************************

Whenever I asked Ubaydullah ibn Abd Allah about a hadith, he would begin narrating it in such a way that it seemed as though a sea had burst forth. Sunan al-Darimi, p. 80.

Indeed, until nearly the end of the first Hijri century, Muslim scholars throughout the Arab world generally did not pay attention to writing things down; for them, memorizing rather than writing things down was the easier task.

In such an environment, it is not conceivable that all the hadith scholars among the Tabi’un of that time would have written hadith extensively. For this reason, in the first Hijri century, the number of those who memorized hadith was far greater than the number of hadith writers. The names of countless such scholars of this era are mentioned in biographical works—people who had memorized vast numbers of hadiths, great compilations of hadith, in their entirety, and could recite them from memory in such a way that not a single error could be detected anywhere.

Writing Hadith

Just as the noble Companions did not limit themselves to memorizing hadith for its preservation, many Companions also recognized the necessity of writing it down. Similarly, the Tabi’un did not consider memorizing hadith alone sufficient to fulfill the duty of preserving it; among them too were people who fully recognized the importance of writing it down. In a word, if in both the era of the Companions and that of the Tabi’un memorization alone had been considered sufficient, and no one had paid attention to recording hadith, there would have been a danger that a large part of the Messenger’s hadiths would be lost. Therefore, the fact that, alongside memorization, particular people in both eras also turned their attention to writing hadith down must be regarded as an immeasurable favor of Allah to the Muslim nation.

Indeed, many among the Tabi’un, after hearing and learning hadith from the Companions, recorded and compiled it with due caution, care, and attention. The following accounts provide concrete evidence of this.

1. The Tabi’i Bashir ibn Nuhayk was a student of the hadiths of Abu Hurayrah. He said: I wrote down every hadith I heard from Abu Hurayrah. Finally, when I was bidding him farewell, I went before him, presented the written collection of hadiths to him, and read all of it to him from beginning to end. I said, “This is the collection of all the hadiths I heard from you.” In reply, Abu Hurayrah (may Allah be pleased with him) said, “Yes, that is correct.” Sunan al-Darimi, p. 68.

2. Another student of Abu Hurayrah was Hammam ibn Munabbih al-Yamani. He too organized the hadiths he had heard in written form. This compilation is known as the Sahifah of Hammam ibn Munabbih. It contains approximately one hundred and forty hadiths. The manuscript of this work is still preserved in the libraries of Damascus and Berlin. Dr. Hamidullah, the renowned researcher and investigator of the Indian subcontinent, first discovered it in 1933. Exactly twenty years later, in 1953, he published it in four installments in a Damascus Arab newspaper. It is also known from Dr. Hamidullah’s announcement that a manuscript of another book of hadith compiled by Ma’mar ibn Rashid, a student of Hammam ibn Munabbih, is also present in the library of Ankara University in Turkey.

A book of hadith compiled by Abd al-Razzaq ibn Hammam al-San’ani al-Yamani (125–211 AH), a student of Ma’mar ibn Rashid and the teacher of Imam Ahmad ibn Hanbal, has also been found. It is known as Musannaf Abd al-Razzaq.

On the one hand, these compilations of hadith are living evidence that hadiths were compiled during the lifetime of the Noble Prophet (peace be upon him) and during the period of the Rightly Guided Caliphate, and they are the original sources of the earliest works. These details are taken from the introduction to the Sahifah of Hammam ibn Munabbih, edited by Dr. Hamidullah.

3. The Tabi’i Sa’id ibn Jubayr said:

******************************************************

I would hear hadith from Ibn Umar and Ibn Abbas at night and write it down while sitting on my mount. Sunan al-Darimi, p. 68.

Another statement of his shows that one night he was traveling along the road to Makkah with Ibn Abbas. At that time Ibn Abbas (may Allah be pleased with him) narrated hadith, and he wrote it down. They continued in this manner until morning.

4. Regarding the Tabi’i Sufyan ibn Uyaynah, Mubarak ibn Sa’id said:

******************************************************

Sufyan ibn Uyaynah would hear hadith at night and write it on a wall; in the morning he would make a copy of it and erase it. Sunan al-Darimi.

5. One day a question concerning performing istinja with water was presented to Hujr ibn Adi. He said: Bring my collection of written pages.

******************************************************

When it was brought, he said Bismillah and began to read, saying: I heard this from Ali ibn Abu Talib. He said that purity is half of faith. Tabaqat of Ibn Sa’d, vol. 6, p. 454.

This proves that Hujr ibn Adi possessed a written collection of hadiths received from Ali, and whenever he was asked about something, he would open it, read the hadith, and give the answer from it.

6. Abd al-A’la ibn Amir also preserved a written compilation of hadith. It is reported concerning him:

******************************************************

All the hadiths that Abd al-A’la narrated from Ibn al-Hanafiyyah were in fact a collection found in written book form. He had obtained it from him, but he had not heard the hadiths from him orally. Tabaqat of Ibn Sa’d, vol. 6, p. 94.

7. Imam Baqir also possessed a compiled book of hadith. Ja’far al-Sadiq said: All the hadiths I narrated in my father’s name—I found them recorded in the book he had compiled, and I took them from that book. Tahdhib al-Tahdhib, vol. 2, p. 104.

8. During the rule of Mu’awiyah, several compilations were prepared of the hadiths narrated by Ibn Abbas (may Allah be pleased with him). Marwan ibn al-Hakam compiled the hadiths narrated by Zayd ibn Thabit. Sunan al-Darimi.

Indeed, the Tabi’un collected hadiths from the Companions in various ways. They also corresponded with distant Companions in order to learn hadith from them, and through letters they learned the hadiths of the Messenger. The following hadith narrated by Sa’d ibn Abi Waqqas (may Allah be pleased with him) provides clear evidence of this. Amir al-Zuhri al-Qurashi (died 104 AH) said:

******************************************************

I sent a letter to Jabir (may Allah be pleased with him) by the hand of my slave Nafi’. In it I wrote: Write and send me something that you heard from the Messenger. In reply, he (Jabir) wrote to me: On the afternoon of the Friday on which al-Aslami was stoned, I heard the Messenger of Allah say: The religion of Islam will remain established until the Day of Resurrection; or he said: It will remain established until twelve caliphs from the Quraysh are appointed over you. Sahih Muslim, vol. 2, Kitab al-Imarah, p. 119.

10. Raja ibn Hayat said that the Caliph Hisham ibn Abd al-Malik asked him about a hadith and instructed one of his officials to write it down and send it to him. But—

******************************************************

If that hadith had not been written down with me, I would have forgotten it. Sunan al-Darimi, p. 69.

11. The hadith scholars among the Tabi’un informed one another of hadiths through correspondence. Yazid ibn Abi Habib said:

******************************************************

The Tabi’i Ata wrote to me that he had heard Jabir ibn Abd Allah (may Allah be pleased with him) say that he had heard the Messenger of Allah (peace be upon him) say on the day of the conquest of Makkah: Surely Allah and His Messenger have forbidden the sale of wine, carrion, swine, and idols.

The Tabi’un also exercised due caution when writing hadith; they did not write hadith from just anyone. The Tabi’i Yahya ibn Ma’in said:

******************************************************

The renowned hadith scholar Abd al-Razzaq said to me: Write down from me at least one hadith, even without a book.

He was indeed a great memorizer of hadith. But by that time, in his old age, he had become blind. Therefore I was unwilling to write any hadith from him, because there was a possibility that he might have forgotten his hadiths, and there was also fear that he might say something other than what he intended. So I said to him plainly: “No, I will not hear and write down even a single letter from you.” Musnad of Imam Ahmad, vol. 1, p. 174.

Compilation of Hadith by Ahl al-Bayt

Imam Zayd, the grandson of Imam Husayn (may Allah be pleased with him) and son of Ali ibn al-Husayn, was born in Madinah al-Tayyibah sometime in the year 80 AH. He compiled all the knowledge of Sunnah and hadith from the members of Ahl al-Bayt. The name of his compiled book of hadith was [name omitted in source]. A large number of hadiths had been compiled in it. Most of these hadiths were narrated from the Noble Prophet (peace be upon him) through Ali (may Allah be pleased with him). The chains of some hadiths reached Ali (may Allah be pleased with him) and then became discontinued. In addition to Imam Husayn and Ali (may Allah be pleased with him), a large number of hadiths were narrated to him through many other chains. His father, Ali ibn al-Husayn, narrated hadiths from a large number of Tabi’un. Imam Zayd received those narrations from his elder brother, Imam Muhammad al-Baqir, because his father, Ali ibn al-Husayn, died in the year 94 AH, when he was only a fourteen-year-old boy. Imam Abu Hanifah and other juristic Imams received and narrated hadiths from him.

Several Eminent Tabi’i Hadith Scholars

After the general discussion above, we shall now give a special and brief account of several distinguished hadith experts of the Tabi’i era. This discussion will make it clearer how vast and noble the hadith scholarship of the Tabi’i era was and what kind of capable and gifted people it produced.

From the first Hijri century to the first half of the second Hijri century, they attained great renown in various cities and regions of the Muslim world. Their names, along with the places and years of their deaths, are given below:

Madinah: (1) Sa’id ibn al-Musayyib — died 93 AH (2) ‘Urwah ibn al-Zubayr — died 94 AH (3) Abu Bakr ibn ‘Abd al-Rahman ibn al-Harith — died 94 AH (4) ‘Ubaydullah ibn ‘Utbah — died 99 AH (5) Salim ibn ‘Abdullah ibn ‘Umar — died 106 AH (6) Sulayman ibn Yasar — died 93 AH (7) al-Qasim ibn Muhammad ibn Abu Bakr — died 112 AH (8) Nafi’, the mawla of Ibn ‘Umar — died 117 AH (9) Ibn Shihab al-Zuhri — died 124 AH (10) Abu al-Zinad — died 130 AH.

Makkah: (1) ‘Ikrimah, the mawla of Ibn ‘Abbas — died 105 AH (2) ‘Ata ibn Abu Rabah — died 115 AH (3) Abu al-Zubayr Muhammad ibn Muslim — died 128 AH.

Kufah: (1) al-Sha’bi, ‘Amir ibn Sharhabil — died 104 AH (2) Ibrahim al-Nakha’i — died 96 AH (3) ‘Alqamah ibn Qays ibn Abu al-Hasan al-Basri — died 110 AH.

Basrah: (1) al-Hasan ibn Abu al-Hasan al-Basri — died 110 AH (2) Muhammad ibn Sirin — died 110 AH (3) Qatadah ibn Di’amah al-Dawsi — died 117 AH.

Syria: (1) ‘Umar ibn ‘Abd al-‘Aziz — died 101 AH (2) Makhul — died 118 AH (3) Qubaysah ibn Dhu’ayb — died 86 AH (4) Ka’b al-Ahbar — died 32 AH.

Egypt: (1) Abu al-Khayr Marsad ibn ‘Abdullah al-Yazani — died 90 AH and (2) Yazid ibn Abu Habib — died 128 AH.

Yemen: (1) Tawus ibn Kaysan al-Yamani al-Himyari — died 106 AH (2) Wahb ibn Munabbih — died 110 AH. [This complete list of the Tabi’un was taken from page 173 of the work authored by Muhammad Abu Zahw, a professor at al-Azhar.]

Detailed discussions of them are found in the works concerning the biographies of transmitters. Here, somewhat detailed discussions are given of only a few of them.

Ibn Shihab al-Zuhri

(His actual name was Muhammad ibn Muslim)

Imam al-Zuhri was a renowned muhaddith in the science of Hadith. He narrated Hadith from such Companions as Anas ibn Malik, Sahl ibn Sa’d, Sa’ib ibn Yazid, Shubayb Abu Jamilah, ‘Abd al-Rahman ibn Sa’d, Rabi’ah ibn ‘Atad, Mahmud ibn al-Rabi’ and Abu al-Tufayl. On the other hand, a great number of Tabi’un narrated Hadith from him.

In the science of Hadith, he was an imam whose authority was universally accepted. The Hadith he narrated were practical proof of his extraordinary memory.

‘Amr ibn Dinar said about him:

******************************************************

I have never seen anyone more authoritative and conclusive as proof regarding Hadith than Imam al-Zuhri.

Indeed, Allah had granted him an immeasurable memory. According to Imam al-Bukhari:

******************************************************

He memorized the entire Noble Qur’an in only eighty nights.

He himself described his memory, saying:

******************************************************

After memorizing anything, I never forgot it.

By order of ‘Umar ibn ‘Abd al-‘Aziz, he was the first to collect and compile the Hadith of the Messenger. Observing the magnitude of his work in collecting Hadith, Imam al-Shafi’i said:

******************************************************

Had Imam al-Zuhri not existed, the Hadith in Madinah would undoubtedly have been lost.

He died in 124 AH in a village in Syria called Shaghbad, and was buried there. He collected the Sunnah of the Messenger (Hadith) available throughout the entire Hijaz region.

‘Ikrimah, the Mawla of Ibn ‘Abbas

He was the emancipated slave of Ibn ‘Abbas. Ibn ‘Abbas himself taught him the Qur’an and Hadith. ‘Ikrimah himself said:

******************************************************

Ibn ‘Abbas would teach him the Qur’an and Hadith while keeping him restrained with shackles on his feet.

‘Ikrimah narrated Hadith not only from Ibn ‘Abbas, but also from such Companions as Hasan ibn ‘Ali, Abu Qatadah, Ibn ‘Umar, Abu Hurayrah, Abu Sa’id al-Khudri, Mu’awiyah and Ibn ‘Amr ibn al-‘As. Again, a great number of Tabi’un narrated from him. Sa’id ibn al-Musayyib, the Tabi’i, was asked: “Is there anyone more learned in Hadith than you?” He replied: “Yes, there is, and he is ‘Ikrimah.”

Sa’id ibn al-Musayyib

He was born in the second or fourth year of the caliphate of ‘Umar al-Faruq. By that time, the golden age of the Noble Messenger had passed; nevertheless, the springtime of Islam still prevailed everywhere. Except for two or four of them, almost all the leading Companions were still alive. They were the true heirs of the “knowledge of the Prophetic mission.” Ibn al-Musayyib possessed an immeasurable thirst for knowledge. He drew the nectar of knowledge of the Qur’an and Hadith from the Companions. Abu Hurayrah was his father-in-law. Because of this relationship, it was easy for him to acquire a great deal of knowledge of Hadith from Abu Hurayrah. For this reason, most of the Hadith he narrated were essentially narrated by Abu Hurayrah. On the other hand, his natural memory was so sharp and powerful that whatever he heard once remained imprinted and preserved in his memory forever. For all these reasons, his knowledge of Hadith became extremely deep and extensive.

‘Ubaydullah ibn ‘Abdullah

He was the grandson of ‘Utbah, the brother of the renowned Companion ‘Abdullah ibn Mas’ud. His home and family were a center of Islamic knowledge. Raised in this environment, he became a possessor of immense knowledge. Ibn Sa’d wrote about him:

******************************************************

He was a narrator of many Hadith and a reliable narrator.

Imam al-Zuhri said, “I acquired almost all of my knowledge from nearly all the Hadith scholars of my time. But the knowledge of ‘Ubaydullah was an infinite, fathomless ocean; whenever I came to him, I had the opportunity to gain entirely new knowledge.” This clearly proves the depth, breadth and scope of his knowledge.

‘Urwah ibn al-Zubayr

‘Urwah attained profound expertise and proficiency in both Hadith and fiqh. Allamah Ibn Sa’d wrote:

******************************************************

He narrated many Hadith, was especially proficient and highly esteemed in the knowledge of fiqh. He was protected from all trials and was extremely steadfast and trustworthy.

His father, brother, mother, maternal aunt and all his other close relatives were highly accomplished in the knowledge of Hadith. ‘Urwah acquired Hadith from all of them. However, he succeeded in collecting almost the complete body of Hadith narrated by ‘A’ishah. He repeatedly visited her, and ‘A’ishah was the greatest scholar of Hadith of them all. ‘Urwah himself said, “Before ‘A’ishah’s death, I had succeeded in acquiring and fully preserving all her knowledge of Hadith.” In addition to ‘A’ishah, ‘Urwah acquired a great number of Hadith from other eminent Companions.

Salim ibn ‘Abdullah

Salim was one of the leading Tabi’un of Madinah. He combined knowledge and practice. He acquired most of his Hadith from ‘Abdullah ibn ‘Umar. In addition, he gained knowledge of Hadith from Abu Hurayrah, Abu Ayyub al-Ansari and ‘A’ishah al-Siddiqah. Allamah Ibn Sa’d described him as “a prolific narrator of Hadith and a person of high standing.”

Sulayman ibn Yasar

He was the slave of the Mother of the Believers, Maymunah. For this reason, he had a great opportunity to visit ‘A’ishah and other Companions and acquire knowledge of Hadith. Consequently, he came to be counted among the leading scholars of Madinah. Imam al-Nawawi wrote that his status and scholarly preeminence were universally acknowledged.

‘Ata ibn Abu Rabah

He was an Abyssinian slave. Yet in knowledge and practice, piety and asceticism, he was counted among the Tabi’un of noble lineage. He attained special expertise in essential religious knowledge such as the Qur’an, Hadith and fiqh. In Ibn Sa’d’s words:

******************************************************

He was knowledgeable in fiqh and narrated many Hadith. He taught the people the Qur’an.

He was a renowned hafiz of Hadith. The historian al-Dhahabi counted him among the first rank of hadith hafizs. He acquired a great number of Hadith from such renowned Companions as ‘Abdullah ibn ‘Abbas, ‘Abdullah ibn ‘Umar, ‘Abdullah ibn ‘Amr, Ibn al-Zubayr, Mu’awiyah, Usamah ibn Zayd, Jabir ibn ‘Abdullah, Zayd ibn Arqam, ‘Abdullah ibn Sa’ib, Rafi’ ibn Khadij, Abu al-Darda, Abu Sa’id al-Khudri, Abu Hurayrah and ‘A’ishah.

He showed immeasurable reverence and respect for Hadith. He did not at all like or tolerate anyone speaking of other matters during the narration of Hadith.

Imam Baqir would encourage people, saying: “Acquire as much Hadith as you can from ‘Ata.”

Ibrahim al-Nakha’i

He was one of the foremost Tabi’un of the city of Kufah. He was raised in a pure environment of knowledge and practice. His paternal uncle ‘Alqamah and maternal uncle al-Aswad were both renowned muhaddiths of Kufah. Taking advantage of this opportunity, he also visited ‘A’ishah to serve her and attended her gatherings.

For this reason, Ibrahim was able to attain great proficiency in the science of Hadith. According to Imam al-Nawawi, regarding his reliability, status and knowledge of fiqh,

everyone was in agreement. He was a hafiz of Hadith. The historian al-Dhahabi counted him among the second rank of hadith hafizs.

Hasan al-Basri

When Hasan al-Basri was born, a great number of Companions were still alive on the earth. The entire environment of that time was resonant with the call of the knowledge of the Prophetic mission.

Ibn Sa’d wrote about him:

******************************************************

Hasan al-Basri possessed numerous virtues and merits. He was a very great scholar, highly esteemed, a jurist, protected from tribulations, a great worshipper and ascetic, a possessor of knowledge, eloquent, pleasant-spoken, handsome and gentle. He had particularly profound expertise in the science of Hadith.

In the words of Hafiz al-Dhahabi, he was highly learned, an ocean of knowledge. He narrated Hadith from such eminent Companions as ‘Uthman, ‘Ali, Abu Musa al-Ash’ari, ‘Abdullah ibn ‘Umar, ‘Abdullah ibn ‘Abbas and Anas ibn Malik.

Yahya ibn Sa’id

He was one of the distinguished Tabi’un. Hafiz al-Dhahabi referred to him by such names as Imam and Shaykh al-Islam.

Although he belonged to the latter part of the era of the Companions, he nevertheless acquired complete knowledge from all the remaining Companions of that time. He heard Hadith from such Companions and eminent Tabi’un as Anas ibn Malik, al-Qasim ibn Muhammad, ‘Amr ibn Salamah ibn ‘Abd al-Rahman, ‘Urwah ibn al-Zubayr and Sulayman ibn Yasar.

As a result, he became a great hafiz of Hadith. Allamah Ibn Sa’d wrote about him:

******************************************************

He was exceedingly reliable and trustworthy, a narrator of a large number of Hadith, irrefutably authoritative and well established.

Ibn al-Mubarak counted him among the greatest hafizs of Hadith. Abu Hatim regarded him as a Hadith scholar equal in rank to Imam al-Zuhri. Indeed, apart from Imam al-Zuhri, it was this Yahya ibn Sa’id who collected and safeguarded the scattered Hadith of Madinah through tireless effort. Yazid ibn Harun said that Yahya ibn Sa’id had memorized three thousand Hadith narrated by him.

Encouragement to Write Hadith

The Tabi’un Hadith scholars strongly advised their students of Hadith to write down Hadith. When ‘Abd al-Rahman ibn Harmalah, a student of Sa’id ibn al-Musayyib, complained to him about the weakness of his memory, he advised him to write down all the Hadith. Al-Sha’bi would repeatedly recite to his students the Hadith spoken by the Noble Messenger and frequently narrated by the Companions and Tabi’un. That Hadith was:

******************************************************

Writing serves to preserve the knowledge of Hadith.

He would explain and analyze in detail the benefits of writing down Hadith and make them understood. He said:

******************************************************

Write down whatever Hadith you hear from me immediately upon hearing it—even if you have to write it on a wall.

It is known that he himself also recorded particular Hadith in writing. For this reason, after his death, a compiled work containing Hadith concerning inheritance and other matters was found.

Mujahid ibn Jubayr (died 103 AH) would enter his chamber with people and present his own compilations of Hadith before them. They would copy Hadith from them.

‘Ata ibn Abu Rabah (died 114 AH) himself wrote down Hadith and advised others to do so.

Qatadah ibn Di’amah would tell anyone who asked him about writing Hadith, frankly and emphatically:

******************************************************

Who is preventing you from writing it down? Almighty Allah Himself declared that everything is recorded, saying: “The knowledge concerning the Hour is written with my Lord, and He neither errs nor forgets.” The verse is Qur’an 20:52, from Surah Ta-Ha.

‘Umar ibn ‘Abd al-‘Aziz

(Born: 61 AH; died: 101 AH)

‘Umar ibn ‘Abd al-‘Aziz was a Tabi’i who was especially proficient in the science of Hadith. First, in Madinah, he took full advantage of the opportunity to establish a relationship of learning and religious education, mutual study and discussion with the muhaddith Salih ibn Kaysan, and attained extraordinary knowledge and expertise in Hadith. He himself said: “When I left Madinah, there was no one more learned than I in Hadith.”

Hafiz al-Dhahabi wrote about him:

******************************************************

‘Umar ibn ‘Abd al-‘Aziz was an imam, jurist and mujtahid; highly proficient in the Sunnah and Hadith; a person of immense standing; an established expert in Hadith; an accepted and reliable narrator of Hadith; a hafiz of Hadith; obedient to Allah’s commands; humble and devoted to Allah.

‘Umar ibn ‘Abd al-‘Aziz narrated a great number of Hadith. He learned and narrated Hadith from the following Companions and Tabi’i muhaddiths:

(1) ‘Uqbah ibn ‘Amir (2) Yusuf ibn ‘Abdullah (3) Tamim al-Dari (4) Anas ibn Malik (5) Salim ibn ‘Abdullah ibn ‘Umar (6) Mu’awiyah ibn Abu Sufyan (7) ‘A’ishah (8) Asma bint ‘Umays (9) Khawlah (10) Sa’id ibn al-Musayyib (11) ‘Abdullah ibn Qaruz (12) Aban ibn ‘Uthman (13) Abu Bakr ibn ‘Abd al-Rahman ibn al-Harith ibn Hisham (14) ‘Urwah ibn al-Zubayr (15) Muhammad ibn ‘Abdullah ibn Rawfal (16) Abu Burdah (17) Abu Salamah (18) Sa’id ibn Khalid (19) ‘Amir ibn Sa’d (20) Yahya ibn al-Qasim (21) Qays ibn Harith (22) ‘Abd al-‘Aziz, ‘Umar’s father (23) ‘Abdullah ibn Mawhab (24) ‘Ubadah ibn ‘Abdullah (25) Ibn Shihab al-Zuhri (26) Rabi’ ibn Saburah (27) Muhammad ibn Thabit ibn Shurahbil, as well as many other muhaddiths. [From the introduction to Musnad ‘Umar ibn ‘Abd al-‘Aziz, edited by A. H. Hale.]

No other Tabi’i had memorized as many marfu’ Hadith as he had. Ayyub al-Sakhtiyani said:

“Of all the people I have met, I have seen no one who narrated more Hadith from the Noble Messenger than ‘Umar ibn ‘Abd al-‘Aziz.”

Imam Makhul

Imam Makhul began his life as a slave. Even in that condition, he devoted himself to acquiring knowledge. Immediately after gaining his freedom, he set out to travel throughout the Muslim world. He visited every center of the Islamic state and mastered all the Hadith knowledge available there. First, he acquired the store of knowledge in Egypt. He did not leave Egypt before mastering it completely.

Then he went to Madinah and from there traveled on to Iraq. After acquiring the entire store of Hadith from both places, he set out for Syria. He studied Hadith with every Hadith scholar then present in Syria. In short, for the purpose of learning and collecting Hadith, he traveled through every center and alleyway of the Muslim world. He himself said: “In search of the science of Hadith, I traveled throughout the entire world.”

He learned Hadith from several Companions. They were: (1) Hazrat Anas (RA), (2) Hazrat Abu Hinddari (RA), (3) Hazrat Wasila ibn Asqa (RA), (4) Hazrat Abu Imam (RA), (5) Hazrat Abdur Rahman ibn Ghanam (RA), and (6) Hazrat Abu Jandal ibn Suhail (RA).********************

Besides these, he also learned Hadith from such eminent Tabi‘is as Sa‘id ibn al-Musayyib, Masruq, Zubair ibn Nufair, Qareeb Abu Muslim, Urwah ibn al-Zubair, Maghri ibn Kathir, and others.********************

According to the historian Ibn Sa‘d, he died in 112, 113, or 118 AH. The date of his birth is completely unknown. He authored two books on Hadith and Fiqh. Yet, up to that time, the work of composing books had not even begun.********************

Imam Sha‘bi

Imam Sha‘bi was the unrivaled greatest Hadith scholar among the Tabi‘is of his time. When he reached maturity, a large number of Companions were alive and present in the city of Kufa. He regularly visited them. In his lifetime, he was fortunate enough to meet approximately five hundred Companions. Among them, he formally learned Hadith from forty-eight Companions.******************** He remained in the service of Hazrat Abdullah ibn Umar continuously for ten months and acquired profound and extensive knowledge of Hadith from him.********************

He had to endure immense effort and hardship to learn and collect these Hadiths. When he was asked how he had mastered this ocean of Hadith knowledge, he replied: by abandoning all other concerns, traveling through different lands, expending strength like a donkey, and enduring waking before dawn like a crow.******************** The breadth and depth of his knowledge of Hadith are proved by one of his own statements. He said:

For twenty years, I never heard a Hadith from anyone concerning which I was not more knowledgeable than that Hadith’s narrator.********************

He was not merely Imam Abu Hanifa’s teacher; according to Hafiz Dhahabi, ******************** he was Abu Hanifa’s principal teacher. [Ibid.]

The Quest to Collect Hadith

For learning Hadith and collecting and compiling it, many Muslim scholars regarded abandoning all concern for their homes and worldly prosperity and traversing difficult, mountainous roads in distant lands, at home and abroad, as a sacred undertaking. The Qur’an and Hadith have given special encouragement for this work. Its immense reward has also been proclaimed in clear terms. Traveling abroad to acquire knowledge related to the Din, returning to one’s own country with that store of knowledge, and inviting one’s people to adopt the Islamic way of life is truly a great and sacred responsibility of the Muslim nation. When one reads the astonishing accounts of the tireless striving of the Companions, the Tabi‘is, and later seekers of knowledge at this stage, it seems that they threw themselves into this work considering it a sacred, indispensable duty and undertaking. On the one hand, the Qur’an Majid relates how the Prophet Musa traveled as far as ‘Majma‘ al-Bahrain’ (the meeting place of the two seas) in pursuit of knowledge; on the other, it presents the following injunction to travel abroad in pursuit of religious knowledge and understanding:

******************************************************

The believers need not all go forth from their homes at once; but why should not some people from every group and community go forth to gain sound knowledge and understanding of the Din, so that, upon returning to their people, they may warn them regarding Allah? Then it may be hoped that they will become cautious and begin to conduct themselves with fear. [Surah al-Tawbah, section 15, verse 122.]

A considerable number of Hadiths are found in support of this clear Qur’anic instruction. At this stage, the following Hadith narrated by Hazrat Abu Huraira (RA) is particularly noteworthy as the first to be mentioned.

The Noble Messenger (SA) said:

******************************************************

Whoever travels even a short distance in pursuit of knowledge, Allah will thereby make easy for him the path to Paradise. [Bukhari, vol. 1, p. 16.]

It is narrated from Hazrat Anas (RA) that the Noble Prophet (SA) said:

******************************************************

Whoever leaves his home with the purpose of acquiring knowledge, his journey will be a journey in the path of Allah until he returns home. [Tirmidhi, ******************** Sunan al-Darimi.]

It goes without saying that the knowledge for which all the Hadiths at this stage encourage people to leave home in pursuit of Islamic learning is knowledge relating to the Qur’an and Hadith. In particular, it may also mean knowledge of Hadith.

(a)

The Era of the Companions

Even during the lifetime of the Noble Prophet (SA), various tribes from distant parts of Arabia would come and gather at his court, collect the necessary knowledge and information, and return to their respective lands. The same is true of the Companions individually, whether they lived near or far.

Hazrat Uqbah ibn al-Harith (RA) came to Madinah from a distant place to learn the ruling on a matter concerning his own marriage. After coming and learning the Shariah ruling from the Hazrat, he returned toward his home and, in accordance with that ruling, separated from his foster-mother whom he had taken as his wife. [Bukhari Sharif, vol. 1, p. 19.] In the history of Islam’s early period, there is no limit to the number of such incidents. For at that time, distant Muslims had no other means of learning about Islam.

Of course, the inhabitants of the Suffah remained permanently in the Messenger’s proximity for almost twenty-four hours a day and were always eager and intent on gaining knowledge from the Messenger (SA). After the death of the Noble Prophet (SA), many of his Companions became dispersed and scattered throughout the various centers of the Muslim world. For this reason, it became necessary to travel abroad and search painstakingly from land to land to collect the treasury of Hadith. From the age of the Companions onward, Muslims of later generations endured immense hardship by traveling abroad for each individual Hadith. This place became a major center of Hadith learning.********************

It is mentioned in Bukhari Sharif that Hazrat Jabir ibn Abdullah (RA) traveled a month’s distance to hear a Hadith from Hazrat Abdullah ibn Unais. He had learned that Hazrat Abdullah ibn Unais (RA), residing in distant Syria, knew a Hadith of the Noble Messenger that was preserved with no one else. As soon as he received the news, he purchased a camel and set out for Syria. After traveling for a month, he reached the specified place in the Syrian countryside and met Hazrat Abdullah ibn Unais. Addressing him, he said:

******************************************************

A Hadith has reached me from you, which you heard from the Messenger. I feared that I might die before hearing it with my own ears directly from you. (It was out of this fear that I came to you without delay.)********************

Thereupon Hazrat Abdullah ibn Unais (RA) recited the requested Hadith from memory. The Hadith is as follows:

******************************************************

I heard the Noble Messenger (SA) say that Allah Most High will gather His servants on the field of Resurrection and address them in a voice that those nearby and those far away will hear equally. Allah Most High will proclaim: I am the Owner, I am the King, I am the Benefactor. [Bukhari Sharif, vol. 2—*************************** p. 1114. The book Tadhkirat al-Huffaz mentions at this point a Hadith concerning retribution, vol. 1, p. 43.]

When Hazrat Muslimah ibn Makhlad (RA) was residing in Egypt, Hazrat Jabir ibn Abdullah (RA) endured great hardship to come to him to learn a Hadith concerning ‘Qisas’ and said: ‘I have come to you with an earnest desire to learn this one Hadith, and I wish to learn it before one of us dies.********************

A Companion came from a distant place to Hazrat Fudalah ibn Ubaid (RA), who was in Egypt. Fudalah welcomed him warmly. He said: I have not come to you merely to meet you. I have come for a special purpose. You and I heard a Hadith together from the Noble Messenger; you probably remember it very well. I have come here only to hear it anew from you.

Thereupon Fudalah presented the requested Hadith, and after learning it, that Companion returned to his own country. [Darimi, Abu Dawud, Musnad Ahmad, vol. 6, p. 22.]

During the reign of Hazrat Muawiyah, Hazrat Abu Ayyub Ansari (RA) went from Madinah to Hazrat Uqbah ibn Amir Juhani (RA), who was residing in a secluded village in Egypt, solely to hear one Hadith. Upon receiving the news, Uqbah came out and embraced Hazrat Ayyub (RA). He asked:

Abu Ayyub! For what reason have you come so far to me? Hazrat Abu Ayyub (RA) then said:

******************************************************

I heard a Hadith from the Messenger concerning the ‘satr’ of a believer (concealing a particular matter), but now no one who heard it remains alive in the world except you and me. (That is why, wishing to hear it anew from you, I have come this far.)

Hazrat Uqbah then stated the Hadith in the following words:

******************************************************

Whoever conceals in this world any shameful or humiliating act of a believer, Allah will conceal (forgive) his sins on the Day of Resurrection.

After hearing the desired Hadith, Hazrat Abu Ayyub said: ******************** ‘You have spoken correctly; you have spoken the truth.’ He then mounted his camel and departed toward Madinah with such haste that Muslimah ibn Makhlad, the governor of Egypt at that time, had arranged to present him with a large quantity of gifts, yet could not give them to him, for he was unwilling to delay even for a moment. [Bayhaqi, Ibn Majah, Jami Bayan al-Ilm, Musnad Ahmad, vol. 4, p. ******************** al-Hadith al-Muhaddithun, p. 110.]

Once the Noble Prophet (SA) narrated a Hadith. Hazrat Sa’ib ibn Khallad and Hazrat Uqbah ibn Amir, who were present in the gathering, also heard it. Later, Hazrat Sa’ib partially forgot the Hadith and became somewhat doubtful about its wording. Believing that it was entirely improper to harbor even the slightest doubt concerning a Hadith, he went to Hazrat Uqbah, who was in Egypt, in order to hear the Hadith and remove his own error and doubt. First he went to the governor of Egypt, Muslim ibn Makhlad. Ibn Makhlad was especially pleased to receive him as a guest and welcomed him warmly. But Hazrat Sa’ib said: I am not prepared to delay anywhere; it is essential that I meet Uqbah immediately. He then went to Uqbah and compared it with the Hadith preserved by him. Thereafter, becoming certain of its correct wording and authenticity, he gained peace of mind.********************

When the Companions differed concerning the explanation and significance of a Qur’anic verse, they would also travel to distant lands in order to obtain its resolution from an expert. Hazrat Sa‘id ibn Jubair (RA) said:

******************************************************

The people of Kufa differed concerning the Qur’anic verse: ‘Whoever intentionally kills a believer, his recompense will be Hell.’ Therefore, I went to Ibn Abbas and asked him about it. He said: This was the last verse to be revealed. Nothing was able to abrogate or invalidate it.********************

Hazrat Abu al-Darda (RA) said:

******************************************************

If a Qur’anic verse were obscure to me, I would go to a person living five nights’ journey from Makkah to obtain its explanation, even if I had to make that journey.********************

One of the Companions also tried to learn and collect the Messenger’s Hadith through correspondence with another Companion living in a distant place.

Hazrat Muawiyah sent a letter from Damascus to Hazrat Mughirah in the city of Kufa. He wrote:

******************************************************

Write down and send me whatever you have heard from the Messenger.

Hazrat Mughirah then wrote back: The Noble Prophet (SA) used to recite the following supplication after every prayer:

******************************************************

There is no deity except Allah; He is One and Unique. Sovereignty and kingship belong only to Him; all praise belongs to Him; He has power over all things. O Allah! No one can withhold what You give. Mere effort cannot bring about anything contrary to this. Along with this, he also wrote:

******************************************************

The Noble Prophet (SA) repeatedly forbade unnecessary and meaningless disputation, asking questions again and again and excessively, and wasting wealth. He also forbade severing relations with one’s mother or treating her badly, and secretly killing female children. [All these details are mentioned in Bukhari Sharif, vol. 2, p. 1083, and vol. 7, p. 958.]

During their respective caliphates, the Rightly Guided Caliphs, as part of their responsibility of governing the Caliphate, used to write and send necessary Hadiths to officials in various places.

Abu Uthman said:

******************************************************

We were stationed with the commander Utbah ibn Farqad in Azerbaijan. At that time, a letter from Hazrat Umar Faruq reached us, addressed to Utbah. It stated: The Noble Prophet (SA) said that only the man who has no share in the Hereafter may wear silk clothing. [Bukhari Sharif, vol. 2, p. 867. ********************]

When necessary, the Companions would write and send the Messenger’s (SA) Hadiths to one another on their own initiative. When Umar ibn Ubaidullah went to Haruriyya, Hazrat Abdullah ibn Abu Awfa (RA) wrote to him:

******************************************************

One day in his life, the Noble Messenger (SA) was eagerly waiting to confront the enemy. At last, when the sun began to decline, he stood before his companions and said: O people! Do not wish to confront and meet the enemy; rather, pray to Allah for peace and safety. Even if you do meet the enemy, continue fighting with immense patience. Know that Paradise lies beneath the shade of swords. Thereafter, the Noble Prophet (SA) stood and recited the following supplication:

O Allah! Revealer of the Book, Controller of the clouds, and Defeater of the enemy forces! Defeat and crush them, and grant us victory over them. [Muslim Sharif, vol. 2, ******************** p. 84.]

The Companions (RA) would ask one another about Hadiths and verify their authenticity. Once Hazrat Abdullah ibn Amr (RA) came to Makkah for Hajj. At that time, a report from him reached Hazrat Aishah (RA). The next time Hazrat Abdullah came for Hajj, Hazrat Aishah (RA) said to her sister’s son, Urwah:

******************************************************

O nephew! Go to Abdullah and verify for me the report that you narrated to me from him.

Urwah said: I went to Hazrat Abdullah and expressed my desire to hear that Hadith again. He narrated the Hadith exactly as he had narrated it the previous year. When I came to Hazrat Aishah and told her this, she was greatly astonished and said:

******************************************************

By Allah, Abdullah ibn Amr remembered it correctly. [Bukhari Sharif, vol. 2, p. 1086.]

That the Companions traveled abroad for Hadith and endured great hardship and perseverance to learn it is also clearly known from the following statement of Hazrat Ibn Abbas. He said:

******************************************************

When a Hadith narrated by another person reached us, I could easily have sent someone to call him and ask him to come and narrate the Hadith to me. But instead, I would go to him myself and lie down in front of his house. When he came out of the house, he would narrate that Hadith to me.********************

This shows that the Companions (RA) were not satisfied merely with hearing a Hadith narrated by another Companion from people’s mouths, nor did they immediately accept it without doubt. Rather, they tried to hear it directly from the original narrator of the Hadith. For this reason, they would go and wait in front of the narrator’s house. But they did not like to call him out of the house; instead, they waited for him to come out himself. How long this waiting could last may be understood from the fact that those waiting would become tired from waiting and would lie down exhausted in front of the house. The perseverance of the Companions in obtaining Hadith correctly is truly astonishing.

(b)

The Era of the Tabi‘is

A brief account of the Hadith-collecting campaign during the era of the Companions has been presented above. From the brief discussion given above, one can easily gain a general idea of all the work carried out in Hadith collection during that era. In short, it may be said that the campaign to collect Hadith was merely begun in the era of the Companions, while in the era of the Tabi‘is this work was undertaken on a more developed and extensive basis. In particular, the Hadith narrators of the Tabi‘i era were not content to hear Hadith from only one person or from the Companions residing in their own city. For this reason, they were compelled to travel to many cities and towns, near and far. Thus, they had the opportunity to hear the same Hadith from numerous original narrators and to hear and collect a vast number of Hadiths from many narrators. As a result, firm conviction regarding Hadith arose in their minds.********************

The account given below may provide a clear indication of the work of this era.

Sa‘id ibn al-Musayyib said:

******************************************************

In order to obtain just one Hadith, I would travel for several consecutive days and nights.********************

Once, the Tabi‘i Sha‘bi, who resided in the city of Kufa, narrated a lengthy Hadith concerning the reward for teaching children and servants knowledge and raising them to be of good character. After finishing the narration of the Hadith, he addressed his students and said:

******************************************************

Take this hadith well; you do not have to give anything in return for it (nor had to endure any hardship). Yet there was a time when a person had to travel from Fā to Madinah for even fewer words than these.[******************** The original hadith is quoted in Bukhari, Volume 1, Kitab al-Ilm.]

Busr ibn Abdullah al-Hadrami said:

******************************************************

Even when it was necessary to travel through various cities for a single hadith, we did so.[********************]

Here we present detailed accounts of the hadith-collecting efforts of several renowned Tabi‘is:

The renowned Tabi‘i Ubaydullah ibn Adi learned that Hazrat Ali (RA) possessed a hadith which he himself had been unable to discover or learn from anyone despite searching everywhere. He then thought that if he did not learn it immediately and disseminate it among the people, there was a danger that the entire Ummah would be deprived of it. Therefore, he promptly set out for Iraq to meet Hazrat Ali (RA).[********************]

The Tabi‘i Kathir ibn Qays said: We were sitting with Hazrat Abu al-Darda (RA) in the congregational mosque of Damascus. At that time a man appeared before him and said: O Abu al-Darda! I have heard that you narrate a particular hadith from the Messenger. I have travelled this great distance from Madinah Sharif solely to hear that hadith. Hazrat Abu al-Darda (RA) asked him: You did not come here for any other purpose, such as business or trade, did you? The visitor replied: No, I came for no other purpose. Then Hazrat Abu al-Darda (RA) narrated the following hadith to him:

******************************************************

I heard the Noble Messenger (SAW) say: Whoever travels a path in search of knowledge, Allah will make easy for him one of the many paths to Paradise. Indeed, the angels spread their wings in approval of the seeker of knowledge, and everything in the heavens and the earth—even the fish beneath the water—prays to Allah for forgiveness for the seeker of knowledge. Moreover, the superiority of a scholar over a worshipper is like the superiority of the moon over all the stars. The scholars are the heirs of the prophets. The prophets do not leave money and property as inheritance; they leave only knowledge. Thus, whoever accepts it will receive his share—or, as he said, he will receive a full and abundant share.[This hadith is mentioned in the authentic books Musnad Ahmad, Abu Dawud, al-Tirmidhi, Ibn Majah and others, although their wording and expressions differ. Here the wording narrated by Sunan al-Darimi has been quoted.]

A statement by Basr ibn Ubaydullah is worth mentioning here. He said: ‘I wandered through and searched countless cities and towns solely for one hadith.[Darimi, page 74.]

Abu al-Aliya, the Tabi‘i, said:

******************************************************

While staying in Basra, we would hear the hadiths narrated by the Companions residing in Madinah through intermediaries; but we could never be satisfied—and would not narrate them to others—until we had heard them directly from the mouths of the Companion narrators residing in Madinah.[Darimi, page 74.]

Abu Qilabah (Abdullah ibn Zayd al-Jurami al-Basri) said:

******************************************************

I stayed in Madinah for three (days, months, or years), waiting only because a man possessed a hadith. He would come, and I would hear it from him.[********************]

The Tabi‘i traditionist Makhul (Abu Abdullah ibn Abu Muslim) travelled from Egypt to the Hijaz, from the Hijaz to Iraq, and from Iraq to Syria for a single hadith, and there he heard the hadith he sought.[********************]

In short, the efforts of the hadith seekers of the Tabi‘i era, their mutual meetings, and their ceaseless journeys from land to land for collecting hadith made possible the dissemination and spread of a vast number of hadiths. The Companions had become dispersed throughout the various cities and regions of the Muslim world, and each of them propagated and taught hadith in his own locality. Their students, the Tabi‘is, travelled from city to city and country to country in order to collect hadith, learning and collecting different hadiths from different Companions, or hearing the same hadith from different Companions. As a result, the body of hadith grew into a vast and immense whole.

For example, Hazrat Amr ibn al-As (RA) lived in Egypt and presented to its people accounts of the Messenger’s words, deeds, and approvals. He narrated the judicial rulings and decisions of the Noble Messenger and the Rightly Guided Caliphs. Consequently, only the local people could benefit from these priceless treasures of Islamic knowledge. But in the Tabi‘i era, when the people of Egypt began reaching Damascus, Kufa, Basra, Madinah, and other hadith centers and the places where the Companions lived in order to collect hadith, their knowledge of hadith became extraordinarily broad and extensive. Those Tabi‘is who had previously narrated a hadith through only one Companion’s chain were now able to narrate it through various chains. The importance of the Tabi‘is’ journeys through different lands becomes readily apparent when examined from the perspective of the science of hadith. Indeed, had this hadith-collecting campaign not been carried out in the Tabi‘i era, there is no doubt that many hadiths would have disappeared into the bottomless depths of oblivion and remained beyond the reach of ordinary knowledge.

It may be mentioned in this connection that this hadith-collecting campaign of the Tabi‘is had a particular influence on the compilation of hadith books in later times. For the compilers who collected only the hadiths circulating in their own cities, without travelling to other hadith centers and journeying from country to country to collect hadith, had their compilations accorded no value in society. Moreover, they were told:

******************************************************

He is astray from the true path of guidance and incapable of proving the rational validity of the path of guidance and truth.[********************]

The renowned Tabi‘i Yahya ibn Mu‘in said:

******************************************************

True guidance cannot be expected from four types of people: the guardian of subtle technical expertise, the herald of a judge’s proclamation, the son of an innovator, and the person who does not travel abroad in search of hadith but compiles only the hadiths found in his own city.[********************]

Yet the means of transport and travel routes of that age were extremely difficult, remote, and dangerous. Riding horses or camels, they had to cross vast deserts, mountainous regions, and remote forest paths, and their journeys continued night after night, month after month, and year after year. It is easy to imagine how arduous this effort was. But this hardship and suffering were utterly insignificant to them. After enduring such superhuman hardships, the hadith treasures they acquired caused floods of pure joy to flow through their hearts, and their lives thereby became meaningful and successful. In reality, this was an extraordinary benevolent contribution to the Muslims of the world. The Muslims of the world can never forget this contribution of theirs.

(c)

The Era of the Followers of the Followers

The campaign of hadith collection that began in the Tabi‘i era continued uninterrupted for the next two or three centuries. In the era of the Taba‘ al-Tabi‘in, its necessity did not diminish in the slightest, nor did this campaign become at all weaker or interrupted. Rather, we find that during the Taba‘ al-Tabi‘in period it assumed an even broader form. After the Tabi‘is, the community of Taba‘ al-Tabi‘in whom they had nurtured and trained took this noble mission fully upon their shoulders and undertook this difficult responsibility with regard for the conditions and needs of their own time. Like their predecessors, they too had to endure immeasurable hardship and suffering on this path.

It is difficult to determine the era of the Taba‘ al-Tabi‘in by dates, just as it is difficult to determine the era of the Tabi‘is. It is practically impossible to state clearly exactly when and in which year their era began, and when it ended. In light of certain events and indications, it may be said that the era of the Tabi‘is began during the lifetime of the Noble Prophet (SAW). For in this era we find certain great people who, although unable to see the blessed face of the Noble Messenger with their own eyes, accepted the call of Islam with sincere devotion as soon as it reached their ears. Uways al-Qarani and the Abyssinian king Ashama may be mentioned in this connection. Thus it may be said that for approximately a century the era of the Companions and the era of the Tabi‘is continued side by side. But at the end of the first Hijri century, this era also came to an end. At that very time, the era of the people nurtured, initiated, and trained by the Tabi‘is—that is, the era of the Taba‘ al-Tabi‘in—began. The era of the Tabi‘is, however, had not yet ended. Rather, it continued alongside the era of the Taba‘ al-Tabi‘in and lasted concurrently for nearly three-quarters of a century.

Similarly, it is difficult to say, on the basis of dates, exactly when the era of the Taba‘ al-Tabi‘in began and ended. But from the birth dates of some Taba‘ al-Tabi‘in and the death dates of some Tabi‘is, it may be said that this era began in the latter part of the first Hijri century. For example, Imam Shu‘bah was born in 80 AH, and Imam Abu Hanifah was also born in that year. Yet all biographers count Imam Shu‘bah among the Taba‘ al-Tabi‘in and Imam Abu Hanifah among the Tabi‘is. Nevertheless, the actual fact is that the proper era of the Taba‘ al-Tabi‘in began in the first quarter of the second Hijri century and ended by the first quarter of the third century. For many Tabi‘is died between 164 and 174 AH. In other words, the era of the Taba‘ al-Tabi‘in existed from the time of the Umayyad caliph al-Walid II until the time of the tenth Abbasid caliph, al-Mutawakkil.

As stated earlier, the study, propagation, and collection of hadith proceeded in this era more extensively and deeply than before. Among those who attained the greatest mastery and renown in the science of hadith during this era, the following people are particularly noteworthy:

(1) Imam Abu Hanifah (2) Imam Malik (3) Imam Abu Yusuf (4) Imam Muhammad al-Shaybani (5) Imam al-Awza‘i (6) Imam Ibn Jurayj (7) Imam Ishaq ibn Rahwayh (8) Imam Sufyan ibn Uyaynah (9) Abdullah ibn al-Mubarak (10) Imam Shu‘bah (11) Musayr ibn Qudam (12) Abdullah ibn Wahb (13) Yahya ibn Mu‘in (14) Ali ibn al-Madini (15) Imam al-Layth ibn Sa‘d (16) Hazrat Fudayl ibn Iyad, and (17) Yahya ibn Adam (RA).

Here we shall briefly discuss the hadith devotion and collection efforts of several of the principal figures among them.

Imam Abu Hanifah (RA)

Considerable disagreement has arisen as to whether Imam Abu Hanifah (RA) was a Tabi‘i or a Taba‘ al-Tabi‘i. Since Imam Abu Hanifah did not narrate hadith from any Companion—and the hadiths circulated by certain circles as having been narrated by him are unsubstantiated and fail the test of the science of hadith—some historians have even refused to accept him as a Tabi‘i. But on the basis of incontrovertible historical evidence, it may be firmly stated that Imam Abu Hanifah (RA) met the Companions. Imam Abu Hanifah was born in the city of Kufa in 80 AH.[********************] At that time, the Messenger’s Companion Hazrat Abdullah ibn Abu Awfa (RA) was alive there. He died in 81 AH or thereafter. According to Ibn Abd al-Barr, he died in 87 AH.[********************] The historian Ibn Sa‘d wrote: Imam Abu Hanifah (RA) saw Hazrat Anas ibn Malik (RA), for Anas died in the city of Basra in 91 AH, or according to Ibn Abd al-Barr, in 99 AH.[********************]

Furthermore, Hazrat Sahl ibn Sa‘d al-Sa‘idi was residing in Madinah, and Hazrat Abu al-Tufayl Amir ibn Wathilah was residing in Makkah. Therefore, it cannot be considered impossible for Imam Abu Hanifah to have met a Companion.[********************]

The author of the commentary on Mishkat Sharif wrote, on the basis of a fatwa issued by Allamah Ibn Hajar al-Makki and Hafiz Ibn Hajar al-Asqalani:

******************************************************

Imam Abu Hanifah (RA) saw a group of Companions who lived in the city of Kufa when he was born there in 80 AH. But the Imams who were his contemporaries—al-Awza‘i of Syria, Hammad ibn Salamah and Hammad ibn Zayd of Basra, Sufyan al-Thawri of Kufa, Malik of Madinah, and al-Layth ibn Sa‘d of Egypt—did not attain this distinction. (None of them was a Tabi‘i.)[********************]

Ibn Hajar al-Makki wrote in his commentary on Mishkat:

******************************************************

Imam Azam Abu Hanifah met eight Companions. Among them, Hazrat Anas ibn Malik, Abdullah ibn Abu Awfa, Sahl ibn Sa‘d, and Abu al-Tufayl (RA) are particularly noteworthy.[********************]

Allamah Ala al-Din wrote in the introduction to the work Durr al-Mukhtar:

******************************************************

By age, he met approximately twenty Companions.[********************]

Quoting the work Munyat al-Mufti, he further wrote:

******************************************************

It is an established fact that Imam Abu Hanifah heard hadith from seven Companions.[********************]

On the basis of all these quotations, it may be said that Imam Abu Hanifah (RA) was a Tabi‘i.

Allamah Ibn Abidin wrote:

******************************************************

By every consideration, Imam Abu Hanifah was a Tabi‘i. The traditionists al-Dhahabi and al-Asqalani declared this emphatically.[********************]

However, the renowned contemporary traditionist Allamah Shah Anwar Kashmiri (RA) held a different opinion. He said:

******************************************************

He was a Tabi‘i with regard to meeting them, and a Taba‘ al-Tabi‘i with regard to narrating hadith.[********************]

When Imam Abu Hanifah undertook the study of hadith, the entire Muslim world was alive with hadith learning. Great assemblies for the narration of hadith had been established in every city and settlement. Nearly ten thousand Companions had spread throughout the world, and the number of students learning hadith from them had reached several hundred thousand. Cities where a Companion or Tabi‘i resided were called dar al-ulum (school).[********************]

At that time, Imam Abu Hanifah (RA) first studied hadith in the city of Kufa with the eminent Tabi‘i traditionists. Imam al-Shafi‘i wrote: ‘Imam Abu Hanifah learned hadith from ninety-three traditionists of Kufa. From Imam al-Zuhri’s account it is known that Imam Abu Hanifah had twenty-nine hadith teachers in Kufa. Most of them were eminent Tabi‘is. Among them, Imam al-Sha‘bi, Salamah ibn Kuhayl, Muharib ibn Dithar, Abu Ishaq al-Sabi‘i, Awn ibn Abdullah, Simak ibn Harb, Amr ibn Murrah, Mansur ibn al-Mu‘tamir, al-A‘mash, Ibrahim ibn Muhammad, Adi ibn Mirsad, and other great traditionists are especially noteworthy. Imam Abu Hanifah (RA) learned and collected a vast number of hadiths from them.’

After that, he went to Basra to learn and collect more hadith. At that time, the city of Basra was filled to overflowing with knowledge of the hadiths propagated by such eminent Tabi‘i traditionists as Imam Hasan al-Basri, Shu‘bah, and Qatadah.

After this, he went to Makkah and Madinah. Hadith teaching was then flourishing there. Several eminent Tabi‘is, nurtured and educated through the Companions’ company and careful attention, had independently established numerous centers of hadith learning. Ata ibn Abu Rabah and Ikrimah were among the notable scholars. At this point, the traditionist al-Dhahabi wrote:

******************************************************

In Makkah Sharif, Imam Abu Hanifah heard and learned hadith from Ata ibn Abu Rabah.[********************]

Imam Baqir was then residing in Madinah. Imam Abu Hanifah (RA) also attended his gathering solely for the purpose of learning hadith.

In short, Abu Hafs Kabir claimed that Imam Abu Hanifah (RA) learned hadith from approximately four thousand traditionists in the hadith centers located throughout the vast Muslim world of that time. Although this claim does not fully pass the test of the science of hadith or stand as completely accurate, it may nevertheless be stated emphatically that the number of his hadith teachers was immense. In the work Tadhkirat al-Huffaz, after mentioning the names of Imam Abu Hanifah’s teachers, Imam al-Dhahabi wrote:

******************************************************

Besides these, a great many other traditionists were also his teachers.

Hafiz Muhammad ibn Yusuf al-Salihi al-Shafi‘i said:

******************************************************

Imam Abu Hanifah was counted among the great masters and memorizers of hadith. Had he not been deeply devoted to hadith and highly learned in it, it would never have been possible for him to derive the rulings of fiqh.[********************]

Shaykh al-Islam Yazid ibn Harun said:

******************************************************

Imam Abu Hanifah was exceptionally God-fearing, a pure and virtuous ascetic, a scholar, truthful, and a greater memorizer of hadith than anyone of his time.[******************** The manuscript of this work is preserved in the Majlis-e Ilmi Library in Karachi.]

Yahya ibn Sa‘id al-Qattan said:

******************************************************

By Allah, among the present Muslim Ummah, Abu Hanifah is the most learned and knowledgeable concerning the Book of Allah, the hadiths of the Messenger, and the Sunnah.[********************]

Whenever the traditionist Yahya ibn Mu‘in was asked about Imam Abu Hanifah, he would say:

******************************************************

He is highly reliable, trustworthy, and free from error. I have never heard anyone say that he was weak or unacceptable regarding hadith.[********************]

He would also say:

******************************************************

Abu Hanifah was a pious, trustworthy, truthful, and reliable traditionist. No one accused him of narrating falsely. He was firmly established in the religion of Allah and completely truthful in narrating hadith.[********************]

Imam Ibn Ayyub of Balkh rightly said:

******************************************************

True knowledge reached Muhammad (SAW) from Allah. After him, his Companions acquired it. The Tabi‘is received it from the Companions, and from the Tabi‘is it became concentrated and fully developed in Imam Abu Hanifah.[********************]

Hafiz Abu Nu‘aym al-Isfahani narrated through Yahya ibn Nasr ibn Hajib:

******************************************************

I entered a room belonging to Abu Hanifa, which was filled with books. I asked, “What are these books about?” He replied, “They are all books of hadith. I have narrated only a small portion of them, from which people are benefiting greatly.”

Another noteworthy statement of Yahya ibn Ma’in is as follows:

******************************************************

Abu Hanifa was a highly reliable muhaddith. He narrated only hadiths that he had memorized and preserved. He never narrated anything that he had not memorized.

Second, although he possessed a vast wealth of hadith, he narrated their exact wording relatively little. He did not generally hold sessions solely for teaching hadith; rather, he devoted himself completely to uncovering the profound meanings of hadith and deriving from them the mas’alah and legal issues necessary for Muslims’ practical lives.

This does not mean, however, that he discontinued searching for and collecting hadith. Rather, he was always diligent and attentive in seeking new hadith and enriching his knowledge. Imam Nasr ibn Muhammad al-Marwazi was one of Imam Abu Hanifa’s distinguished and renowned students. He said:

******************************************************

I have never seen anyone more eager and attentive than Imam Abu Hanifa in searching for hadith. Once Yahya ibn Sa’id al-Ansari, Hisham ibn Urwah, and Sa’id ibn Abi Arubah arrived. Imam Abu Hanifa then said to us, “Go and see whether these men possess any hadith treasure that I can hear from them.”

Another student of Imam al-A’zam was the muhaddith Abd al-Aziz ibn Abi Razmah. He, too, narrated almost the same account. He said:

******************************************************

When a muhaddith came to Kufa, Imam Abu Hanifa said to his student-companions, “Go to him and see whether he has any hadith that we do not have.”

Abd al-Aziz said: On another occasion, when a muhaddith arrived, Imam Abu Hanifa sent his students to him with these same instructions.

These two accounts clearly establish Imam Abu Hanifa’s eagerness to seek hadith. Thus, only an ignorant person could say that he was inattentive to hadith.

The allegation that he abandoned hadith and gave legal opinions on mas’alah solely through analogy and the use of reason is entirely false. His own following statement clearly and conclusively proves what his principle was when giving legal opinions on mas’alah. He himself said about his method:

******************************************************

First, I take the Book of Allah as my foundation. When I find a ruling on the relevant matter in it, I give my opinion accordingly. If I do not find it there, I then accept the Sunnah of the Messenger and sound reports of his practice—those transmitted through reliable people. But if I do not find it in the Book of Allah or the Sunnah of the Messenger, I then set aside the opinions of others.

That he accepted hadith and acted according to authenticated hadith even when they contradicted analogy and ordinary reason is proven by the fact that he considered drawing lots to determine an obligation permissible, although outwardly it resembles gambling.

He said:

******************************************************

According to analogy, drawing lots should not be permissible; but since hadith and Sunnah establishing its permissibility have been authenticated, I abandon analogy and follow them.

The strict conditions and rigorous standards he imposed for accepting hadith were in fact essential for safeguarding Allah’s religion. For during Imam Abu Hanifa’s era, various erroneous beliefs and false hadith fabricated by a certain group of people were being widely circulated. Had he not exercised special caution at that time, had he accepted indiscriminately everything said in the name of hadith, whether true or false, Allah’s religion could not have been preserved accurately. In reality, this was the result of his unsurpassed taqwa and his wholehearted, sincere faith in and love for the religion; there can be no doubt about that.

Imam Abu Hanifa’s Conditions for Accepting Hadith

Most of the conditions Imam Abu Hanifa imposed for accepting hadith were conditions also imposed by ordinary muhaddiths. However, he independently added several conditions for particular reasons. Some of these conditions are mentioned here:

1. If a narrator forgot a hadith after narrating it, Imam Abu Hanifa and his students were unwilling to accept it, even though ordinary muhaddiths considered it acceptable.

2. Only a hadith narrated by the narrator in accordance with his own memory and recollection is acceptable.

3. At the sessions of certain renowned muhaddiths, large numbers of listeners made it necessary to employ people with loud voices, and hadiths heard by those callers were then narrated as having been heard directly from the original muhaddith. Imam Abu Hanifa did not consider such hadith acceptable. The renowned muhaddiths Hafiz Abu Nu’aym, Fadl ibn Aqin, Ibn Qudamah, and others also held this view. According to Hafiz Ibn Hajar al-Makki, although this is a rational position, the view of the ordinary muhaddiths is easier to follow.

4. Imam Abu Hanifa did not approve of a hadith narrated by a narrator who found it written in his own notebook but did not remember having heard it from any teacher who was a muhaddith. According to other muhaddiths, there is no defect in this.

The muhaddiths of Kufa considered it permissible to convey the essential meaning of a hadith in their own words. This was the generally accepted practice at the time. There were not many narrators who transmitted the exact wording of hadiths. Consequently, the possibility of variations and alterations in the narration of hadith was fully present. As a result, Imam Abu Hanifa was compelled to adopt a stringent policy regarding the acceptance of hadith. It has been conclusively established that, despite all these precautions, he compiled books of hadith. Muhammad ibn Mahmud al-Khwarizmi collected fifteen Musnads of Imam Abu Hanifa.

Imam Malik ibn Anas

Imam Malik was the greatest muhaddith of Madinat al-Rasul. He was born in Medina in 93 AH. The historian al-Yafi’i, however, states in his book Tabaqat al-Fuqaha that he was born in 94 AH. At that time, the entire city of Medina resounded with the melodious sounds of hadith study and teaching. Although, after the death of the Noble Prophet, the Companions had spread to places far and wide, a gold mine remains a gold mine even after gold has been extracted from it, and what remains there can by no means be considered insignificant. All the great Companions lived in this city. During the lifetime of the Noble Prophet and for twenty-four or twenty-five years afterward, this city was the center of the Islamic government. Here, all the laws and regulations of Islam were studied, taught, and implemented, and only afterward were they disseminated to the other centers of the Muslim world. The centers for teaching hadith by such great Companions as Hazrat Abu Bakr al-Siddiq, Umar al-Faruq, Hazrat Aishah, Hazrat Abdullah ibn Umar, Hazrat Ibn Abbas, Hazrat Abu Hurairah, and Hazrat Zayd ibn Thabit had been established in this city. As a result, hundreds of thousands of people in this city became especially proficient in the knowledge of revelation and Sunnah, and in later times they became its true inheritors.

When Imam Malik devoted himself to studying hadith, the great “kings” of hadith scholarship were living in Medina. The prominent students of Hazrat Aishah—her nephew Qasim ibn Muhammad ibn Abi Bakr, her sister’s son Urwah ibn al-Zubayr—as well as the students of Hazrat Abdullah ibn Umar, Nafi and Abdullah ibn Dinar, and such Tabi’un as her two freedmen and Salim ibn Abdullah, were still present there. Although Hazrat Zayd ibn Thabit had left Medina, his son Kharijah ibn Zayd had inherited his knowledge of hadith and lived in Medina. Sa’id ibn al-Musayyib, the son-in-law of Hazrat Abu Hurairah, had drunk deeply from the vast ocean of his knowledge of hadith. He, too, lived in Medina. Although Hazrat Abdullah ibn Abbas had propagated most of his knowledge of hadith outside Medina—in Mecca, Kufa, and Basra—the Medinan Tabi’i Sa’id ibn al-Musayyib had mastered a large number of hadiths from him.

Besides these, several other notable Tabi’un were living in Medina at that time. They included Hisham ibn Urwah, Muhammad ibn al-Munkadir, Ubaydullah ibn Utbah ibn Mas’ud, Muhammad ibn Shihab al-Zuhri, Amir ibn Abdullah, Jafar al-Sadiq, Rabi’ah al-Ra’y, Abu Suhail, and Sulayman ibn Yasar. They were Tabi’un in whose care the knowledge of hadith and tafsir had been nurtured and developed.

Imam Malik’s grandfather, uncles, and father were all leading muhaddiths. It may therefore be said that his own home and family environment as a whole resounded with the study of hadith. For this reason, he began studying hadith in childhood. He probably first began learning hadith from his uncle Abu Suhail. Later, he went to study hadith with Nafi. As long as Nafi remained alive, Imam Malik continued to visit him to study hadith. Thereafter, he studied hadith with nearly all of the aforementioned hadith-scholar Tabi’un of Medina. According to Shah Waliullah al-Dihlawi, the total number of his teachers was seventy-five. Another report gives the number as ninety-four.

However, Allamah Jalal al-Din al-Suyuti wrote:

******************************************************

Imam Malik received hadith from nine hundred muhaddiths. Among them, three hundred were Tabi’un and six hundred were Tabi al-Tabi’in.

He found all these teachers in Medina Sharif. For this reason, he did not feel the need to leave Medina in search of hadith education.

Imam Malik did not accept hadith from every type of narrator. He carefully considered, screened, and selected those whom he would take as teachers of hadith. In response to a question from his beloved student Habib about this, he himself said:

******************************************************

O Habib! In this very mosque—the Mosque of the Prophet—I found seventy muhaddiths who had met and kept the company of the Companions of the Noble Messenger and who narrated hadith from the Tabi’un. I studied and received hadith from them. I accepted hadith only from those qualified to transmit it, and I never accepted it from unsuitable people.

The following account makes it clear what kind of people his teachers were and from whom he did not accept hadith. It is reported:

******************************************************

Imam Malik carefully selected all those who were his teachers in hadith. He chose them because of their piety, understanding, knowledge of fiqh, and their fulfillment of the rights and conditions of hadith narration. He possessed wholehearted confidence and peace of mind regarding them. In addition, he did not accept hadith from many pious and virtuous people, because they did not properly know the sound method of narrating hadith.

How great a muhaddith Imam Malik was can be clearly understood from the following statements made by other eminent hadith scholars about him.

Imam al-Shafi’i said about him:

******************************************************

Imam Malik is a conclusive proof from Allah for the people of the generations after the Tabi’un.

The muhaddith al-Nasa’i said:

******************************************************

In my view, after the generation of the Tabi’un, no one was more learned than Malik.

Imam Abu Yusuf

Although Imam Abu Yusuf was renowned as a famous specialist and imam in fiqh, in hadith knowledge he was in no way inferior to anyone else. Allah had granted him an extraordinary memory. Whenever he heard hadith from a teacher of hadith, he memorized it immediately. Indeed, after hearing fifty or sixty hadiths with complete chains of transmission in a single sitting, he could recite them from memory at once. Imam al-Dhahabi counted him among the great hafizs of hadith. Hafiz Ibn Hajar al-Asqalani mentioned that he once fell ill. In that condition, the foremost hafiz of hadith, Sufyan ibn Uyaynah, recited forty hadiths to him. He memorized these hadiths immediately, and after Sufyan had left, he recited all of them from memory to the other people present. Everyone there was astonished and amazed.

For the purpose of studying hadith, after completing his education with the muhaddiths of his native city of Kufa, he traveled to Medina, where he heard the Muwatta, compiled by Imam Malik, from beginning to end from Asad ibn al-Furat al-Saqalabi, a student of Imam Malik.

For studying hadith, Imam Abu Yusuf never wrote down the hadiths he heard from his teachers; rather, he memorized them completely as soon as he heard them once. His fellow students, however, wrote down the hadiths they heard repeatedly. Not only that, they often had to listen to the written hadiths from Imam Abu Yusuf’s recitation and correct and verify them.

He was an imam in hadith and the other related sciences.

His interest, enthusiasm, and energy in studying hadith were so intense that, on the one hand, he would attend Imam Abu Hanifa’s court to acquire knowledge of fiqh, and as soon as he rose from there, he would go to a muhaddith to study hadith. Only after such limitless dedication and tireless effort was he able to become a great expert in the knowledge of hadith. This discussion was taken from a book written by Maulana Mujibullah Nadwi.

Imam Muhammad al-Shaybani

Imam Muhammad al-Shaybani was Imam Abu Hanifa’s second principal student. Through contact with Imam Abu Hanifa and Imam Abu Yusuf, he developed an interest in studying hadith. For this purpose, he came to Medina, located several hundred miles from Wasit in Iraq, his birthplace, and presented himself before Imam Malik, the foremost hadith scholar of the time. He remained in Medina continuously for three years and regularly attended Imam Malik’s sessions for teaching hadith. He heard at least seven hundred hadiths in these sessions. He himself said:

******************************************************

I stayed in Imam Malik’s presence for three years or more and learned seven hundred hadiths from him.

After studying hadith from such world-renowned and eminent hadith scholars as Imam Abu Hanifa, Imam Abu Yusuf, and Imam Malik, there was no need to study it from any other hadith scholar. Yet the intense thirst for studying hadith that had arisen in Imam Muhammad could not be quenched; he could not rest or be satisfied without attending the sessions of the other great hadith scholars of his time and studying hadith from them.

Allamah Zahid al-Kawthari stated that Imam Muhammad had seventy teachers from whom he studied hadith. These teachers were spread across Kufa, Medina, Mecca, Basra, Wasit, Syria, Khurasan, Yamamah, and other lands.

His memory was so sharp that, on Imam Abu Hanifa’s instruction, he began memorizing the Noble Qur’an and completed memorizing the entire Qur’an in only one week. From this, one can readily estimate what a great scholar he was in the knowledge of hadith. For when a person possessing such a sharp memory undertakes to learn hadith, it is natural that every hadith he hears from his teacher will be permanently imprinted in his mind.

Imam al-Awza’i

Imam al-Awza’i was a great muhaddith of the era of the Tabi al-Tabi’in. He first studied hadith with the muhaddith Yahya ibn Kathir, who lived in Yamamah. He then traveled there to study hadith from the renowned muhaddiths Muhammad ibn Sirin and Hasan al-Basri of the distant city of Basra. But when he reached Basra after crossing that long and difficult road, he learned that Imam Hasan al-Basri had died and that Imam Ibn Sirin was lying on his deathbed. The blow of this disappointment to him can easily be imagined.

Imam al-Awza’i heard hadith from a large number of Tabi’un.

The historian Hafiz Ibn Kathir wrote:

******************************************************

He met and kept the company of a large number of Tabi’un.

Biographers have mentioned that Imam al-Awza’i studied hadith from the following Tabi’un and Tabi al-Tabi’in:

(1) Ata ibn Abi Rabah, (2) Qatadah, (3) Nafi, the freedman of Ibn Umar, (4) Imam al-Zuhri, (5) Muhammad ibn Ibrahim, (6) Shaddad ibn Abi Umarah, (7) Qasim ibn Mukhaimirah, and (8) Rabi’ah ibn Yazid, among others.

Al-Awza’i himself said: After I had completed hearing hadith from both Imam al-Zuhri and Yahya ibn Kathir, they gave me their own compilations of hadith and said:

********************

Transmit these hadiths from me and through my authority to others.

Imam Ibn Jurayj

When Ibn Jurayj was born, in 80 AH, many Companions were still alive. Had he been able to come into contact with them from the beginning, he would have been counted among the Tabi’un. But he was unable to acquire knowledge from them. For this reason, he is counted among the Tabi al-Tabi’in.

At that time, Ata ibn Abi Rabah, a distinguished student of Hazrat Abdullah ibn Abbas, was engaged in teaching hadith in Mecca. After acquiring the necessary preliminary education, he studied hadith by remaining in his company continuously for seventeen years.

Thereafter, he studied hadith with nearly all the renowned imams of hadith in the Muslim world. Like Ata ibn Abi Rabah, he also remained in the service of Amr ibn Dinar for a long period, studying and collecting hadith. For all these reasons, Imam Ibn Jurayj attained a special rank in hadith knowledge. The hadiths he narrated were accepted by the great scholars of hadith. The collection of hadith he had gathered was preserved in written form in his possession.

Sufyan ibn Uyaynah

Sufyan was one of the foremost scholars of hadith of his age. From childhood, his sharp memory manifested itself spontaneously. He himself said:

******************************************************

I never wrote anything down, but whenever I did write something down, I memorized it.

He learned and collected hadiths from many hundreds of Tabi‘un and their successors. More than eighty of his teachers of hadith were Tabi‘un. Among them, Imam al-Zuhri, Imam Shu‘bah, Musayib ibn Qudam, ‘Amr ibn Dinar, Abu Ishaq al-Sabi‘i, Muhammad ibn ‘Aqabah, Humayd, Ziyad ibn ‘Alaqah, Salih ibn Kaysan, and other eminent scholars deserve mention. For the study of hadith, he traveled to Kufa, Mecca, Medina, and other centers of learning.

The renowned hadith scholar ‘Ali ibn al-Madini said about him:

******************************************************

Among the students of Imam al-Zuhri, there was none more reliable than Ibn ‘Uyaynah.

Leading hadith scholars such as al-A‘mash, al-Thawri, Ibn Jurayj, Shu‘bah, ‘Aki, Ibn al-Mubarak, Sa‘id al-Qattan, al-Shafi‘i, and Ahmad ibn Hanbal learned and received hadiths from him. He was born in 107 AH and died in 198 AH.

‘Abdullah ibn al-Mubarak (may Allah have mercy on him)

After receiving his elementary education, Ibn al-Mubarak set out abroad to study hadith. For this purpose, he traveled through various towns and cities of Syria, the Hijaz, Yemen, Egypt, Kufa, and Basra; wherever and from whomever he had the opportunity to study hadith, he did so. Everyone acknowledged that he was a great traveler in search of hadith. According to Imam Ahmad ibn Hanbal, in that era there was no one else who traveled such great distances for hadith.

Abu Usamah said:

******************************************************

I have never seen anyone who traveled from country to country in search of hadith more than Ibn al-Mubarak.

It must be remembered that traveling abroad in those days was by no means easy, as it is today. One had to walk or ride on the back of a camel or donkey for months to reach one place from another. It is impossible today to imagine how arduous travel was in those times.

The number of teachers from whom Ibn al-Mubarak studied hadith can be understood from the following statement of his. He himself said:

******************************************************

I studied and collected hadiths from four thousand teachers, and I narrated to others the hadiths transmitted by one thousand of them.

He himself taught a vast treasury of hadiths, acquired through arduous effort, to a great many people. Imam al-Dhahabi wrote:

******************************************************

So many people of the Islamic world learned hadith from him that it is utterly impossible to determine their number.

He held the rank of a great imam in hadith scholarship. The study of hadith was his vocation twenty-four hours a day. In his view, when hadith is discussed, it is as though one comes into the presence and companionship of the Noble Messenger. Great scholars such as Yahya ibn Ma‘in said that the number of hadiths narrated by Ibn al-Mubarak was around twenty or twenty-one thousand.

Imam Shu‘bah (may Allah have mercy on him)

Imam Shu‘bah saw the two Companions Anas ibn Malik and ‘Amr ibn Muslim. For this reason, although he belonged to the generation of the Tabi‘un, biographers counted him among the successors of the Tabi‘un. He was born in a city called Wasit, situated between Kufa and Basra. Immediately after completing his elementary education, he devoted himself to the study of hadith. In later life he attained an exceptionally high degree of mastery in it. He heard and collected hadith from nearly all the leading hadith scholars of his time. General biographers have written that approximately four hundred Tabi‘un were among his teachers of hadith. Hafiz Ibn Hajar al-‘Asqalani wrote that he heard and transmitted hadith from three hundred hadith scholars of Kufa.

These teachers did not reside in just one or two cities; rather, they were scattered across millions of square miles throughout the Muslim world. In addition, the roads of that age were rugged and almost impassable. Often, merely to obtain a single hadith, one had to travel a thousand miles on foot or by camel or horse. His extraordinary power of memory is also noteworthy. After hearing a hadith, he generally did not write it down; rather, he immediately memorized lengthy hadiths. As a result, within a very short time he was able to imprint and preserve a vast number of hadiths in his memory.

The great hadith scholars of his own time and of later generations candidly acknowledged his extraordinary knowledge of hadith.

Imam al-Layth ibn Sa‘d (may Allah have mercy on him) (born 94 AH, died 165 AH)********************]

Imam al-Layth belonged to the generation of the successors of the Tabi‘un. Immediately after completing his elementary education, he devoted himself to the study of hadith. He went to the renowned Tabi‘i Nafi‘, who had been specially nurtured and taught by ‘Abdullah ibn ‘Umar, to study hadith. He recorded in a collection all the hadiths he heard and collected from him. In addition, he heard and collected hadith from such Tabi‘un as Imam al-Zuhri, Sa‘id al-Maqburi, ‘Abdullah ibn Abi Mulaykah, Yahya al-Ansari, and Abu al-Zubayr. After mentioning several distinguished teachers of Imam al-Layth, Imam al-Nawawi wrote:

******************************************************

Besides these, he studied and heard hadith from such a vast number of imams of hadith that it is impossible to determine their exact number.

Imam Sufyan al-Thawri (may Allah have mercy on him) (born 97 AH, died 161 AH)********************]

Sufyan al-Thawri was one of the greatest scholars of hadith in the era of the successors of the Tabi‘un. He received his elementary education from his father. Thereafter, he heard hadith from all the hadith scholars of Kufa. At that time, hadith scholars such as al-A‘mash and Abu Ishaq had established an institution in Kufa for regularly teaching hadith.

Yahya ibn Ma‘in said:

******************************************************

Sufyan knows the hadiths narrated by al-A‘mash better than anyone else.

Since hadith had not yet been compiled into books for the general public at that time, a vast portion of the hadiths was imprinted in the memories of hadith scholars and preserved through their own arrangements. Therefore, students had to travel to distant lands to study hadith. Sufyan, too, traveled to distant lands to study hadith and consequently had to cover hundreds and thousands of miles.

After completing his study of hadith with the teachers of Kufa, he went to Basra and the Hijaz. In these two cities, he heard and collected hadith from a vast number of hadith scholars. After mentioning the names of his renowned teachers in Kufa, Basra, and the Hijaz, Hafiz Ibn Hajar wrote:

******************************************************

He studied hadith from a large number of teachers in Kufa. Likewise, he heard hadith from many teachers in Basra and benefited greatly from the various hadith-study gatherings of the Hijaz.

‘Abd al-Rahman ibn Mahdi, an imam of hadith, said:

******************************************************

I have never seen anyone who memorized more hadiths than Sufyan al-Thawri.

When the scattered hadith corpus was organized in book form in the second century AH, it was relatively easy to memorize it along with hundreds of thousands of chains of transmission. But earlier, when it was scattered, it was extremely difficult to retain and preserve two or four thousand hadiths in one’s memory. For this reason, no example is found of an imam of hadith from the era of the successors of the Tabi‘un having memorized more than ten thousand hadiths. In this respect also, Sufyan al-Thawri’s achievement and distinction are remarkable. The number of hadiths narrated by him and preserved in his memory was thirty thousand. Abu ‘Asim said:

******************************************************

Imam al-Thawri was the foremost leader in hadith scholarship.

In short, hadith scholarship was not systematized in this era. Rather, it had become scattered throughout almost the entire Muslim world. The reason, as stated earlier, was that the noble Companions were the original bearers and transmitters of hadith. They did not spend their lives in secluded corners of mosques or khanqahs. Rather, they lived like true mujahids. They spread throughout nearly every land and region inhabited by Muslims for jihad, Islamic da‘wah, and the fulfillment of other religious duties. Wherever they went, the inhabitants learned Islamic knowledge, particularly hadith scholarship, from them. They gathered information about the words, deeds, and character of the Noble Prophet and preserved it in their memories. At that time, for those whose only purpose was to live an Islamic life, it was sufficient to acquire a general knowledge of Islam and follow the practical life of one Companion. But after the Companions, the great men who undertook the difficult task of collecting and compiling the scattered pearls of knowledge about the Messenger, and who assumed responsibility for protecting this precious treasure of Islamic knowledge from destruction, had no alternative but to cross country after country, vast subcontinents, immense seas, boundless hot deserts, and routes filled with dense, inaccessible forests and mountains. Moreover, this was an exceedingly cherished undertaking for the devout collectors of hadith of that age.

A man asked the renowned hadith scholar Khalaf ibn Ayyub of Balkh about an urgent matter. He said, “I do not know this, but the correct answer may be obtained from Hasan ibn Ziyad, a resident of Kufa.” On hearing the name of Kufa, the questioner said, “Kufa! That is very far away!” Hearing this, Khalaf ibn Ayyub said:

******************************************************

For one whom concern for the religion has seized, even a distant city like Kufa will seem very near.

For this reason, if anyone in those days declared himself unable to travel the long distances necessary for acquiring knowledge, he was bound to face severe humiliation and reproach in society. The hadith expert and renowned critic of hadith literature, Imam Yahya ibn Ma‘in, said:

You cannot expect any benefit from a hadith scholar who studies and collects hadith while remaining only in his own city and is unwilling to endure the hardship of traveling abroad for that purpose.

The benefits inherent in traveling abroad to study and collect hadith cannot be disregarded even in worldly terms. The importance of this can be understood from the following statement of Ibrahim ibn Adham. He said:

******************************************************

By virtue of the journeys undertaken by students and collectors of hadith to lands both near and far for this purpose, Allah protected this nation from many dangers and calamities.

Indeed, the breadth and intensity of the hadith-collecting campaign that we observe from the era of the Companions through the eras of the successors of the Tabi‘un and the later hadith scholars make the importance of these journeys abroad perfectly clear, and our hearts fill with boundless respect and gratitude for the great men who carried out this campaign in practice. Had they not thrown themselves into the field with such desperate resolve to seek Allah’s pleasure and preserve hadith, one of the greatest foundations of the religion, there can be no doubt that the Muslim nation today would have been deprived forever of a vast portion of the Sunnah of the Noble Messenger.

Compilation of Hadith Books

It has been established from the preceding discussion that the hadiths of the Noble Messenger could not be compiled in book form at the very first stage. Allamah Ibn Hajar al-‘Asqalani wrote:

******************************************************

The hadiths of the Noble Prophet were not compiled and systematized in book form during the era of his Companions and the eminent Tabi‘un.

There are several reasonable reasons why hadith books were not compiled in the earliest period of Islam. First, as discussed in detail earlier, the noble Companions possessed exceptionally strong memories. Whatever they heard from the Messenger was memorized by them, and generally and naturally they did not feel any need to write it down.

Second, many of them did not know how to write. The practice of writing was not as widespread then as it became later, nor had it gained general popularity.

Third, because the Noble Prophet himself prohibited the writing of hadiths during the initial period, all the Companions’ attention could not be directed toward compiling hadith books.

What Allamah Anwar Shah Kashmiri wrote about this is worthy of careful consideration here:

******************************************************

Although, outwardly, it would have been better for the hadiths to be collected and compiled during the lifetime of the Noble Prophet, it seems that it was not Allah’s will for the hadiths to be compiled like the Qur’an and preserved exactly as the Qur’an was preserved. [Faiz al-Bari, commentary on Sahih al-Bukhari, vol. 1, p. 208.]

All these statements concern taking special measures and care for the purpose of compiling hadith books. Otherwise, from the era of the Noble Messenger through the eras of the Companions and the Tabi‘un, no reduction whatsoever was made in the importance attached to preserving hadith and protecting it from disappearing.

That is why we find that, as soon as the danger of hadith becoming mixed with the Qur’an had passed, the noble Companions turned their attention to recording hadith; likewise, from the time of the Companions, the work of compiling hadith and organizing it fully in book form was also carried out.

During the era of the Companions, however, the practical need to compile hadith in book form was not generally felt. For the Companions themselves were then the bearers of the Messenger’s hadiths. Whenever a need arose, people would come to the Companions, learn about the matter in question, and settle all affairs; they could also learn with certainty from the Companions what the Noble Messenger’s ruling was on that matter. But as the Companions gradually departed from this world, ordinary Muslims began to feel the need for hadith books, and the remaining Companions who bore the hadith also increasingly felt the need to compile it and leave it preserved forever.

How important the presence of the noble Companions was during the era of the Tabi‘un can be clearly understood from the following statement of a Tabi‘i named Muraqq, made after the death of Anas. He said:

******************************************************

Today half of knowledge—hadith—has departed from the world.

When he was asked what he meant by this, he said:

******************************************************

When a malicious person disputed or disagreed with us regarding a hadith during the era of the Companions, we would say, “Come to the person who heard this hadith directly from the Messenger, and verify its authenticity.”

For this reason, even before the final disappearance of the caravan of the Companions began, the need to compile hadith and preserve it permanently in book form began to be felt generally and urgently. This stage of the post-Prophetic era must be presented together here. First, a brief discussion of the era of the Rightly Guided Caliphs will be presented. Thereafter, the detailed history of the later period will be recorded.

The Rightly Guided Caliphs and the Compilation of Hadith Books

After the death of the Noble Prophet, the Rightly Guided Caliphs assumed responsibility for directing the Islamic way of life, administering and supporting the Islamic state, and carrying out all religious activities. During this period, they fell short in no way in their efforts and care regarding the second indispensable foundation of Islam—hadith scholarship. A discussion of each caliph’s services concerning hadith is presented separately here.

The Honorable Abu Bakr al-Siddiq (may Allah be pleased with him)

The first caliph, the Honorable Abu Bakr al-Siddiq, himself prepared a collection of five hundred hadiths. Toward the end of his life, however, he destroyed it himself. In explaining the reason, hadith scholars and historians have stated that after compiling the hadiths he could not feel at ease at all. Several fears arose in his mind. He became particularly anxious that if even one statement or one word in the hadiths he had compiled differed in the slightest from the original words of the Noble Messenger, then, according to the Messenger’s stern warning, he would have to become fuel for Hellfire.

Second, he also feared that if the Muslim public accorded his compiled hadith book a status equal to that of the Qur’an, or began to give it greater status than the hadiths narrated and compiled by the other Companions, that too would cause serious harm to the Muslims. As a result, broad work and progress in compiling hadith could be obstructed. It was because of all these concerns that he destroyed it. [However, Allamah al-Dhahabi did not accept as authentic the report that the Honorable Abu Bakr destroyed the hadith book he himself had compiled.]

However deeply and subtly we examine the matter, it can only be described as the outcome of a particular psychological and mental state.

Nevertheless, the Honorable Abu Bakr did not prohibit the compilation of hadith. Rather, he himself narrated a number of hadiths. According to Imam al-Suyuti, the hadiths narrated by him number 142. He also mentioned the hadith books in which these hadiths were recorded. There were sufficient reasons behind his narration of so few hadiths. Imam al-Suyuti wrote on this subject:

******************************************************

The reason he narrated so few hadiths is that he died before the dissemination of hadith and the work of the Tabi‘un in hearing, learning, and preserving it had begun.

In analyzing the reason why so few hadiths were narrated from the Honorable Abu Bakr, Imam al-Suyuti wrote elsewhere in the aforementioned book:

******************************************************

Very few complete-chain hadiths have been narrated from Hazrat Abu Bakr (RA). For after Hazrat’s death, his remaining lifespan was very short, and his death occurred very soon afterward. Otherwise, if he had lived for a long time, many hadiths would have been narrated from him. As long as he lived, none of the Companions felt the need to narrate hadiths from him, because they had shared equally in all matters. They narrated from him only what they themselves did not know.

Shah Waliullah Dehlawi also wrote the same thing:

******************************************************

The Companions did not need to narrate very many hadiths through Hazrat Abu Bakr, because they had themselves heard most of the hadiths from the lips of the Messenger.

Moreover, Hazrat Abu Bakr (RA) lived for only two and a half years after the disappearance of Hazrat. These two and a half years passed amid the difficult responsibilities of his caliphate and severe storms of adversity. Consequently, during this period he did not receive the uninterrupted leisure and favorable environment for narrating hadiths that were available to other long-lived Companions.

Furthermore, his principal task during this period was to discharge all responsibilities through consultation with the Muslims. Since the Islamic caliphate was truly democratic and consultative, every social, state, and collective matter was handled only after consultation with distinguished Companions and a settlement or decision based on the Qur’an and hadith.

Hazrat Abu Bakr al-Siddiq (RA) gave hadith importance immediately after the Qur’an in carrying out all the affairs of the caliphate. In the speech he delivered upon being chosen caliph, he declared the importance of hadith immediately after the Qur’an. He said:

******************************************************

O people! I have been made responsible for the affairs of your state, although I am not the best of you. But the Qur’an has been revealed, and the Noble Prophet (PBUH) established his Sunnah and example. He taught us both of these things, and we learned them.

In practical matters of the caliphate as well, he obtained guidance and rulings from the source of hadith immediately after the Qur’an. This principle of his is clearly mentioned in authoritative books. It is stated:

******************************************************

Whenever a matter requiring judgment was brought before Hazrat Abu Bakr, he first examined the Book of Allah. If he found in it a basis for deciding the matter, he judged among the people on that basis. If he found nothing in the Qur’an, but knew a Sunnah of the Messenger concerning the matter, he settled it on that basis. Sunan al-Darimi, p. 23

After Hazrat’s death, whenever differences arose over major matters, Hazrat Abu Bakr (RA) settled almost every one of them by presenting a hadith of the Noble Messenger, and the hadith he presented ended all disagreement concerning the matter. After Hazrat’s death, the first complex question to arise among the Companions at Saqifah Banu Sa’idah was: who would be the caliph? The situation had reached the point where settling the matter seemed impossible. Then Hazrat Abu Bakr (RA) stood, presented a hadith of the Noble Messenger (PBUH), and said:

******************************************************

The imam and caliph must be from among the Quraysh.

Thus, the Messenger’s leadership would remain confined to this Quraysh lineage.

As soon as they heard this hadith, all the Companions present acknowledged its truth. Thereafter, the task of choosing the caliph was completed without dispute.

When a disagreement arose over where the Noble Prophet (PBUH) should be buried, Hazrat Abu Bakr al-Siddiq (RA) presented a hadith:

******************************************************

I heard something from the Messenger that I have not forgotten. He said: Allah takes the soul of His prophet at the place where he should be buried.

Then he said:

Therefore, bury the Noble Messenger (PBUH) at the very place where he died. Shama’il al-Tirmidhi, p. 30; Muwatta Malik, p. 80.

Hazrat Aisha (RA) asked the first caliph, Hazrat Abu Bakr, for a share of the property of the Noble Prophet. Hazrat Abu Bakr (RA) then narrated the following hadith. He said:

******************************************************

I heard the Noble Messenger (PBUH) say: We do not leave anyone as an heir. Whatever we leave behind is all charity in the path of Allah. Therefore, the descendants of Muhammad will receive their sustenance from the public treasury.

Then Hazrat Abu Bakr (RA) said:

******************************************************

By Allah, every action I saw the Messenger perform, I will carry out; I will leave out not a single one.

The immediate effect of narrating this hadith became evident so quickly that the narrator says at the end:

******************************************************

Thereafter, Hazrat Fatimah abandoned her claim to the inheritance and did not speak about the matter again until her death. Sahih Bukhari, vol. 2, pp. 995–996.

On the other hand, when he learned on the basis of a hadith of the Messenger that a grandmother was entitled to inheritance, he did not delay even slightly in deciding her inheritance according to the hadith. At first, when the grandmother claimed her inheritance, he said:

******************************************************

No share of inheritance has been specified for you in the Book of Allah. Nor do I know of any share specified for you in the example of the Messenger, that is, in hadith. Therefore, go away. I will ask the people about this and inform you later.

Then one day he asked the Companions about this matter. Hazrat al-Mughirah ibn Shu’bah stood and said:

******************************************************

I was present with the Messenger when he assigned one-sixth to the grandmother. I saw it with my own eyes.

To remove all doubt concerning this hadith about the practice of Hazrat Abu Bakr (RA) and to strengthen its authenticity, he asked:

******************************************************

Do you have anyone else who can testify to this with you?

Hazrat Muhammad ibn Muslim (RA) then stood and gave testimony, supporting Hazrat al-Mughirah’s statement. Thereafter, Hazrat Abu Bakr (RA) did not hesitate at all to accept it.

It is nevertheless true that Hazrat Abu Bakr (RA) was especially strict regarding the narration of hadith. Whenever a hadith of the Messenger was established through specific and conclusive proof, he submitted before it. This is made clear by the incident just mentioned concerning the grandmother’s inheritance. Moreover, until he was entirely free of doubt and certain about the authenticity of a hadith, he was not prepared to accept it.

Hafiz al-Dhahabi wrote:

******************************************************

Hazrat Abu Bakr was the first to exercise special caution in accepting hadith.

When Hazrat Abu Bakr al-Siddiq (RA) appointed Hazrat Anas (RA) governor of Bahrain, he wrote and sent with him a detailed document concerning the rules and regulations of zakat. At the beginning of this detailed document was written:

******************************************************

In the name of Allah, the Beneficent, the Merciful. This is a document concerning the obligation of zakat. The Noble Messenger (PBUH) made it obligatory for the Muslims, and Allah gave this instruction to His Messenger.

Hazrat Umar al-Faruq (RA)

The second caliph, Hazrat Umar al-Faruq (RA), himself narrated hadiths. In his view, as a foundation of the religion of Islam, Sunnah or hadith held the place of the Messenger immediately after the Noble Qur’an. He collected and recorded a large number of hadiths, sent them to governors of high and low rank in various provinces of the Islamic state, and ordered their widespread dissemination among the general public.

To expand the teaching of hadith knowledge, he established numerous madrasas in various regions. He sent renowned Companions to different regions to teach hadith. During this period, he sent Hazrat Abdullah ibn Mughaffal, Hazrat Imran ibn Husayn (RA), and Hazrat Ma’qil ibn Yasar (RA) to the province of Basra, and Hazrat Ubadah ibn al-Samit and Hazrat Abu al-Darda (RA) to Syria. He sent Arjan ibn Abu Hala to Egypt for the same purpose.

Hazrat Abu Musa al-Ash’ari (RA), having been appointed governor of Kufa, went there and addressed the Muslims of the region, saying:

******************************************************

Hazrat Umar (RA) has sent me to you for the purpose of teaching you the Book of Allah and the Sunnah and hadith of your Prophet.

He also sent Hazrat Abdullah ibn Mas’ud (RA) to Kufa as a teacher of hadith and the Qur’an, and ordered the people of Kufa to learn hadith from him.

Allamah Khazri wrote:

******************************************************

Hazrat Abdullah ibn Mas’ud remained in Kufa. Its people learned the hadiths of the Messenger (PBUH) from him. He was their teacher and judge.

Hazrat Umar (RA) adopted a very strict policy regarding the acceptance of hadith, like the first caliph. To establish the authenticity of a hadith narrated by Hazrat Abu Musa al-Ash’ari (RA), he gave him a stern instruction. He said:

******************************************************

Produce proof, or I will punish you severely.

Later, when another Companion was presented as a witness in support of his statement, he was reassured.

Allamah al-Dhahabi wrote about him:

******************************************************

Regarding the narration of hadith, he established the practice of adopting a firm and sound methodology for the hadith scholars.

Hazrat Abu Musa presented another Companion as a witness in support of the hadith he had narrated. Only then did Hazrat Umar (RA) accept it. This proves that:

******************************************************

When a hadith is narrated by at least two trustworthy narrators, it becomes more authoritative, stronger, and more deserving of priority than a hadith narrated by one person. This also provides sufficient encouragement to obtain numerous chains for the narration of a hadith. As a result, a hadith can rise from the level of a general supposition to the level of certain knowledge, meaning precise and reliable knowledge.

When Hazrat Ubayy ibn Ka’b narrated a hadith, Hazrat Umar (RA) said:

******************************************************

You must present proof of the authenticity of the hadith you have narrated.

When Hazrat Ubayy presented several Companions from among the Ansar as witnesses, the caliph said:

******************************************************

I did not doubt you. I asked you for proof only to establish the hadith firmly on the basis of conclusive evidence.

It was during the time of Hazrat Umar al-Faruq that the scattered hadith material was first compiled and recorded at the official level, and the question of organizing it systematically was first raised. Hazrat Umar (RA) himself expressed the desire to complete this great task and consulted the other Companions about it. The Muslims advised him in favor of it. Later, however, doubt and hesitation arose in his own mind as to whether it would be proper. For about a month he continued to reflect deeply and perform istikhara. Finally, one day he himself said:

******************************************************

You know that I had told you about recording and compiling hadiths. But later I thought that the People of the Book before you had likewise compiled the words of their prophet, then clung to them and abandoned the Book of Allah. By Allah, I will not mix anything with the Book of Allah. Thereafter, he abandoned his decision to compile hadiths.

In fact, Hazrat Umar al-Faruq (RA) refrained from recording and compiling hadiths solely out of fear that, upon obtaining an organized and compiled hadith book, people might become so absorbed in it that they would forget the Noble Qur’an, its importance would become insignificant to them, and they would wish to live by hadith alone. Otherwise, he certainly did not regard the work as unlawful. How reasonable this fear was can be understood by judging it in light of later conditions. As a result of this kind of caution, the Muslim community today has learned to give the Noble Qur’an first importance and hadith second importance after it. Had such caution not been exercised, the Noble Qur’an might have lost its primary and central place among Muslims and become secondary, as has happened with the religious scriptures of followers of other religions.

Hazrat Uthman (RA)

Hazrat Uthman (RA) himself narrated hadiths, but only a small number of hadiths have been narrated from him. Explaining the reason for this, he himself said:

******************************************************

I am not the one among the Companions of the Messenger who preserved the greatest number of hadiths from him; this did not prevent me from narrating the hadiths of the Messenger. Rather, the reason I refrained from narrating hadiths is that I myself heard the Noble Messenger (PBUH) say—and testify to having heard him say—that if anyone attributes to the Messenger what he did not say, let him seek his abode in Hell.

Hazrat Ali (RA)

Hazrat Ali (RA) was one of the Companions who recorded with their own hands the hadiths they had heard from the Messenger. He heard and wrote down several hadiths from the Messenger concerning the explanation and analysis of the Qur’an. He called this collection of hadiths a Sahifah. He folded it and carefully kept it inside the sheath of his sword. It contained several hadiths concerning practical matters and rules and regulations. Sahih Bukhari, Kitab al-Ilm and Kitab al-I’tisam; Musnad Ahmad, vol. 1, p. 709.

Later, he sent this Sahifah to Hazrat Uthman as a written document of hadith. His son Muhammad ibn al-Hanafiyyah said:

******************************************************

My father sent me, saying, ‘Take this book to the caliph Uthman (RA). It contains the commands of the Noble Messenger concerning charity and zakat.’

The foregoing discussion proves that during the era of the Rightly Guided Caliphs, hadiths were disseminated, teaching continued in full measure, and hadiths attained the status of one of the foundations of law in state administration and judicial practice. They were also written down and collected in parts by various people. However, hadiths were not compiled properly in book form. By that time, many Tabi’un had learned and collected them from the Companions and widely disseminated them among the people. Yet no one at this stage undertook the proper compilation of hadiths in book form; no precedent for it is found in history. In this way, nearly a century of Islamic history passed. At the end of the first Islamic century, this changed, and a revolutionary step was taken regarding the compilation of hadith.

Hazrat Umar ibn Abd al-Aziz (RA) and the Compilation of Hadith

Hazrat Umar ibn Abd al-Aziz (RA) was chosen caliph in 99 AH. As soon as he assumed responsibility for the caliphate, he keenly felt the need to compile the vast scattered body of hadith. He clearly understood that hadith was an indispensable resource for living an Islamic life and administering the caliphate. He feared that if effective arrangements were not immediately made for its compilation and complete preservation, the entire ummah would be deprived of this resource. Almost all the noble Companions had departed from this world. Most of the Tabi’un who had studied under them had also followed them. There was no assurance that those still living would remain alive for long. Therefore, it was absolutely necessary to collect and compile this great resource immediately and arrange it systematically.

Then he sent an edict to the center of the Islamic state in the following words:

******************************************************

Turn your attention immediately to the hadiths of the Noble Messenger and begin collecting and compiling them.

He also sent an edict to Abu Bakr ibn Muhammad ibn Hazm, the governor and judge of Madinah, with the following instruction:

******************************************************

Pay attention to the hadiths of the Messenger, his Sunnah, the sayings of Hazrat Umar, and whatever similar material may be found, and write it down for me. For I fear the disappearance of the custodians of hadith knowledge and the loss of the hadith heritage.

******************************************************

And nothing except the hadiths of the Messenger should be accepted. I urge you to disseminate this hadith knowledge widely. Let gatherings be held for teaching hadith, so that those who do not know may learn. For knowledge is destroyed when it is kept secret. Sahih Bukhari, vol. 1, p. 20.

Imam al-Darimi quoted this statement in the words of Abdullah ibn Dinar as follows:

******************************************************

Write down for me the hadiths of the Messenger that are proven and established to you, as well as the hadiths of Umar. For I fear that the knowledge of hadith will be lost and the scholars of hadith will pass away.[********************]

The historian Ibn Sa’d also mentioned another part of Umar ibn Abd al-Aziz’s decree. The portion he quoted is as follows:

******************************************************

Umar ibn Abd al-Aziz issued a decree to Abu Bakr ibn Hazm ordering him also to write down the hadiths narrated by Umrah and send them to him.[********************]

It is also learned from Ibn Sa’d’s account that Umar ibn Abd al-Aziz ordered that the hadiths narrated by Aisha also be written down and sent to him. It was for this reason that he emphatically ordered the hadiths narrated by Umrah bint Abd al-Rahman to be collected, recorded, and sent to him. For the essential beliefs and practical commands and injunctions necessary for the religious and practical life of Muslims are particularly mentioned in the hadiths narrated by Aisha.[********************] This Umrah had been brought up in the household of Aisha and had received a complete education in hadith from her. Umar ibn Abd al-Aziz himself said about her:

******************************************************

No one more learned than Umrah remained regarding the hadiths narrated by Aisha.[********************]

Imam al-Zuhri also said about her:

******************************************************

I found her to be an inexhaustible ocean of knowledge of hadith.[********************]

Imam Malik said that Umar ibn Abd al-Aziz ordered Abu Bakr ibn Hazm to write down and send him, along with the hadiths narrated by Umrah bint Abd al-Rahman, the hadiths narrated by Qasim ibn Muhammad as well.[********************]

Who was this Qasim? Imam al-Bukhari wrote about him:

******************************************************

When his father was killed, he was brought up in the care of his paternal aunt, Aisha, and acquired deep knowledge of religion from her.[********************]

Ibn Hibban wrote about this Qasim:

******************************************************

Qasim was the best and foremost person among the Tabi’un and the people of his time in knowledge of hadith and religion.[********************]

It was stated earlier concerning Abu Bakr ibn Hazm that he was the governor of Medina. At the same time, he also had to discharge the duties of judge. He was one of the leading jurists of Medina at that time. He possessed unparalleled expertise in Islamic law. He had already recorded all the hadiths narrated by Aisha that were in the possession of the aforementioned Umrah bint Abd al-Rahman and kept them with himself. Umrah was his maternal aunt.[********************]

Qadi Abu Bakr, acting on the order of Caliph Umar ibn Abd al-Aziz, collected a large number of hadiths and compiled several volumes of hadith books. But it did not become possible to deliver them to the Dar al-Khilafah before the caliph’s death. In this connection, Allamah al-Suyuti cited the work al-Tamhid, written by Ibn Abd al-Barr:

******************************************************

Ibn Hazm compiled several volumes of hadith, but he died before sending them to Caliph Umar ibn Abd al-Aziz.[********************]

But what became of these compilations of hadith afterward? Imam Malik said concerning this: When I asked Abdullah, the son of Qadi Abu Bakr, about these hadith books, he replied: ******************** They had all been destroyed.[********************] But this is not credible. The fact that the caliph had died cannot mean that the compilations of hadith prepared under official supervision would be destroyed and no arrangements would be made for their preservation. Surely they were preserved among the people, and afterward hadith was disseminated among the people on their basis.

Some accounts indicate that Caliph Umar ibn Abd al-Aziz ordered not only Abu Bakr ibn Hazm in Medina but also Salim ibn Abdullah to collect hadiths and send them to him. Allamah al-Suyuti wrote on the authority of Imam al-Zuhri:

******************************************************

Umar ibn Abd al-Aziz ordered Salim ibn Abdullah to write down and send him the regulations concerning Umar’s zakat and charity.[********************]

Imam al-Suyuti subsequently wrote about Salim:

******************************************************

Salim wrote down and sent everything concerning the matter he had been ordered to address. Along with it, he also wrote to him that if Umar ibn al-Khattab had done similar work among the people of his time during his own reign, then you would be regarded and counted by Allah as a better person than Umar al-Faruq.[********************]

Muhammad ibn Abd al-Rahman al-Ansari said in this connection:

******************************************************

When Umar ibn Abd al-Aziz was chosen as caliph, he sent instructions in Medina for the collection of the written documents concerning the zakat and other matters of the Messenger and Umar. Subsequently, written documents of the Messenger were found among the descendants of Amr ibn Hazm, and similar written documents of the Messenger were found among the descendants of Umar.[********************]

Umar ibn Abd al-Aziz appointed Imam al-Zuhri specifically to the task of compiling hadith.[********************]

Umar ibn Abd al-Aziz himself said concerning Imam al-Zuhri:

******************************************************

No scholar greater than al-Zuhri concerning the Sunnah and hadith of the earlier generations remained alive.[********************]

Imam Ibn Shihab al-Zuhri himself said in this connection:

******************************************************

Umar ibn Abd al-Aziz ordered us to collect and compile hadith. Upon receiving this order, we wrote a large book of hadith and sent it to him. Thereafter, he himself sent one copy of the book to every province within his kingdom.[********************]

This proves beyond doubt that none of the collected hadith material was destroyed.

Imam Malik said:

******************************************************

The first person to compile hadith was Ibn Shihab al-Zuhri.[********************]

Another eminent scholar, Imam Abd al-Aziz al-Darawardi, also supported this view. He said:

******************************************************

Ibn Shihab al-Zuhri was the first to undertake the compilation of hadith and its recording.[********************]

Imam al-Zuhri himself claimed this distinction, saying:

******************************************************

No one compiled the knowledge of hadith before me.[********************]

Umar ibn Abd al-Aziz did not merely order the collection and recording of hadith; he also issued clear instructions to arrange for its extensive teaching everywhere.

A decree was sent to another governor in the following words:

******************************************************

Order the scholars of hadith and learned people to teach hadith in every mosque and disseminate it widely. For the knowledge of hadith is on the verge of almost disappearing.[********************]

On the basis of the foregoing quotations and historical proofs, there can be no doubt that Umar ibn Abd al-Aziz’s decree concerning the collection of hadith was not sent to only one particular place; rather, it was sent throughout the Islamic state, and as a result the campaign to collect and compile hadith was properly initiated everywhere. The inevitable result of this campaign was that hadith was compiled everywhere. Nearly all the scholars of hadith who were alive at that time devoted themselves to the noble work of compiling hadith, and the vast treasures they compiled have been regarded and preserved among Muslim society as priceless possessions for all time.

It is also reported that Umar ibn Abd al-Aziz did not stop after ordering others; he himself also began the work of writing down hadith.

The renowned Tabi’i and narrator of hadith from Anas, Abu Qilabah [********************] said:

******************************************************

One day, when Umar ibn Abd al-Aziz came to the mosque for the noon prayer, we saw some papers in his hand. Later, when he came out for the afternoon prayer, we saw that he still had those papers with him. I asked, “O Commander of the Believers, what is this written material?” He replied, “Awn ibn Abdillah narrated a hadith to me. I liked it very much, so I wrote it down. This hadith is also included among them.”[********************]

Among those who, after Imam al-Zuhri’s time, undertook the compilation of hadith and composition of books in various centers of the Islamic state, the following eminent scholars are noteworthy:

In Mecca: Ibn Jurayj (150 AH); in Medina: Ibn Ishaq (151 AH) and Imam Malik (179 AH); in Basra: Rabi ibn Subayh (160 AH), Sa’id ibn Abi Arubah (156 AH), and Hammad ibn Salamah (176 AH); in Kufa: Sufyan al-Thawri (161 AH); in Syria: Imam al-Awza’i (156 AH); in Wasit: Hushaym (188 AH); in Yemen: Ma’mar (153 AH); and in Khurasan: Jarir ibn Abd al-Hamid (188 AH) and Abdullah ibn al-Mubarak (may Allah be pleased with him) (181 AH).[********************]

The dates listed above alongside each name clearly show that all of them were contemporaries and belonged to nearly the same era, and that they collected the hadith material of the Messenger and compiled hadith books while living in different places at the same time. Therefore, it is impossible to state with certainty who among them carried out this work first. However, Allamah Ibn Hajar al-Asqalani established an order of precedence among them. He said:

******************************************************

Rabi ibn Subayh and Sa’d ibn Abi Arubah, along with some others, were the first to undertake the collection and compilation of hadith. They compiled each chapter of hadith separately into a book.[********************]

At this stage, the name of Imam Makhul is also noteworthy. For even before the work of composing books began on a broad scale, he composed a book of hadith called Kitab al-Sunan.[********************]

In the city of Kufa, Imam al-Sha’bi was the first to undertake the work of bringing together hadiths relating to the same subject in one place.[********************] At first, he did not favor writing hadith or composing hadith books, but he began composing a hadith book solely upon receiving the order of the Caliph of the Muslims, Umar ibn Abd al-Aziz. For he was the judge appointed by Umar ibn Abd al-Aziz in the province of Kufa.[********************]

Allamah al-Suyuti quoted Ibn Hajar al-Asqalani:

******************************************************

Imam al-Sha’bi was the first to compile together hadiths relating to the same subject. For it is reported about him that he wrote a large number of hadiths together under the heading, “This is a major chapter concerning divorce.”[********************]

Imam al-Sha’bi was born in 22 AH during the caliphate of Umar ibn al-Khattab and died in 104 AH. Imam Makhul died in 134 AH. Imam al-Zuhri also died in 123, 124, or 125 AH. On the basis of these dates, it may be said that Imam Makhul was the first in composing a book of hadith.

But upon examining the matter closely, one must conclude that the people of hadith in Medina—Abu Bakr ibn Hazm, Salim, Imam al-Zuhri, and others—were the first to collect and compile hadith. The scholars of hadith in Kufa—Imam al-Sha’bi and others—undertook the composition of hadith books arranged by chapter.[********************]

Umar ibn Abd al-Aziz, the “Rightly Guided Caliph” of the Umayyad dynasty, did not live long after issuing the decree to collect and compile hadith. But as a result of his decree, the stream of hadith collection and compilation that had begun to surge continued for several centuries thereafter. The scholars and hadith experts who came after Imam al-Zuhri devoted themselves fully to collecting and compiling hadith. Thereafter, this work continued with full vigor.

Compilation of Hadith in the Second Hijri Century

Umar ibn Abd al-Aziz died on 25 Rajab, 101 AH. His caliphate lasted two years and five months. The hadith books compiled by Imam al-Sha’bi, Imam al-Zuhri, Imam Makhul al-Dimashqi, and Qadi Abu Bakr ibn Hazm were his enduring contributions during his caliphate. The compilation of these books was completed within the first Hijri century.

Although the work completed at this stage during the first Hijri century was not very substantial in quantity or scale, it is undeniable that it opened the door to the compilation of hadith books. Consequently, from the very beginning of the second Hijri century, this work began to be carried out with appropriate importance. At this stage, the hadith books of the era included not only hadiths concerning the words and deeds of the Messenger, but also the statements and fatwas of the Companions, the various Qur’an- and hadith-based fatwas of the Tabi’un, and even their words and counsels concerning important matters of religion.

Kitab al-Athar

The hadith books compiled by the hadith scholars of the Tabi’i era did not reach later students of hadith with an independent identity of their own. In this respect, only one book that remains in our possession can be mentioned, namely Kitab al-Athar. Imam Abu Hanifa (may Allah have mercy on him), having been appointed chief teacher of the renowned educational center of Kufa’s congregational mosque established in the time of Abdullah ibn Mas’ud (may Allah be pleased with him) [********************], laid the foundations of the science of fiqh on the one hand; on the other, he also composed a compilation combining the hadiths concerning the commands and prohibitions of the Messenger with hadiths compiled through reliable chains. This book is called Kitab al-Athar. There is perhaps no older hadith book than this in the world among the Muslim nation. Or it may be said that among the hadith books possessed by the Muslim ummah, this is the oldest. Before Abu Hanifa, hadith collectors had merely gathered and compiled hadiths in a haphazard manner. No hadith book had been composed according to the proper method of book composition. Imam al-Sha’bi had indeed gathered hadiths on the same subject in one place and given them the form of a book, but it was limited to only a few chapters, and it was not possible for him to do more. This work could not progress further afterward. For this reason, the systematic compilation of hadiths as sections (books) and chapters (babs), according to the principles and methods of book composition, still remained incomplete. By composing Kitab al-Athar, Imam Abu Hanifa (may Allah have mercy on him) fulfilled this responsibility with exceptional competence and insight. Hafiz al-Suyuti wrote about Imam Abu Hanifa (may Allah have mercy on him):

******************************************************

A particular achievement unique to Imam Abu Hanifa (may Allah have mercy on him) is that he was the first to systematize the knowledge of Shariah and compile it into chapters. Imam Malik (may Allah have mercy on him) followed him in composing the Muwatta. But no one surpassed Imam Abu Hanifa (may Allah have mercy on him) in the matter of composing such a book in terms of precedence.[********************]

Hafiz Ibn Hajar al-Asqalani wrote about the Kitab al-Athar compiled by Imam Abu Hanifa (may Allah have mercy on him):

******************************************************

A distinct hadith book narrated by Imam Abu Hanifa (may Allah have mercy on him) exists. It is Kitab al-Athar, which Muhammad ibn al-Hasan narrated from them.[********************]

Imam Ala al-Din al-Kasani mentioned this book ******************** as the Kitab al-Athar compiled by Imam Abu Hanifa (may Allah have mercy on him).[********************]

In composing the hadith book called Kitab al-Athar, Imam Abu Hanifa (may Allah have mercy on him) collected hadith extensively and carefully selected and sifted them. Sadr al-A’immah Muwaffaq ibn Ahmad al-Makki wrote in his book:

******************************************************

Imam Abu Hanifa (may Allah have mercy on him) selected and sifted through forty thousand hadiths to compile this book, Kitab al-Athar.[******************** The number of hadiths mentioned here does not refer to separate individual hadiths; rather, it refers to the chains of transmission of hadith, and a single hadith may have numerous chains of transmission.]

All experts in hadith have acknowledged his extraordinary caution in selecting and accepting hadith. Imam Waki’ (may Allah have mercy on him) said:

******************************************************

No one exercised the same degree of caution in accepting hadith as Imam Abu Hanifa (may Allah have mercy on him) did.[This is noteworthy here: the hadith imam Yahya ibn Sa’id al-Qattan was an expert in the discipline of verifying, examining, selecting, and sifting hadith. He said:

****************************************************** By Allah, he was acknowledged among the Muslim ummah, or nation, as the greatest scholar of all the knowledge received from Allah and the Messenger.]

It is precisely for this reason, it seems, that the hadith scholars, while criticizing Imam Abu Hanifa (may Allah have mercy on him), described him as ******************** “extremely strict and rigorous in narrating hadith,” and for this reason the number of hadiths narrated by him could not be very large. The historian Allamah Ibn Khaldun wrote, explaining the reason:

******************************************************

The reason the number of hadiths narrated by Imam Abu Hanifa (may Allah have mercy on him) was relatively small is that he imposed strict ethical conditions concerning the acceptance and narration of hadith.[********************]

A statement of Imam Abu Hanifa (may Allah have mercy on him) himself concerning the vast quantity of hadith he collected and the small amount he narrated is worth mentioning here. He said:

******************************************************

I have several chests filled with written hadith materials in my possession. But I have published and narrated only a very small number of them—those that would benefit people in their practical lives.[********************]

Like other hadith books, there are copies of the Kitab al-Athar. For this reason, it became renowned under the name of each individual student. Otherwise, the original work is only one hadith book compiled by Imam Abu Hanifa. Among those who circulated these copies, the following names are noteworthy:

1. Imam Zufar ibn al-Hudhayl: Authoritative works on this subject quote the following:

******************************************************

Ahmad ibn Bakr narrated the Kitab al-Athar compiled by Abu Hanifa from Abu Wahab, a student of Zufar ibn al-Hudhayl.[********************]

2. Imam Abu Yusuf ibn Abu Yusuf: The following has been quoted concerning him:

******************************************************

He narrated the Kitab al-Athar compiled by him from Imam Abu Hanifa through his father. It is a very large work. [Qadi Athar Mubarakpuri, editor of the Al-Balagh journal published from Bombay, wrote: Imam Abu Hanifa’s Kitab al-Athar was narrated by his students from him to other people, and while narrating it they themselves added many hadiths to it. For this reason, the original work became known among the people under the names of various students. Otherwise, the original work is a hadith book compiled by Imam Abu Hanifa.********************]

3. Imam Muhammad ibn Hasan al-Shaybani: His compilation is the renowned one, and it is mistakenly known today as the Kitab al-Athar compiled by Imam Muhammad.[r]

4. Imam Hasan ibn Ziyad al-Lu’lu’i: Ibn Hajar al-Asqalani wrote the following while discussing Muhammad ibn Ibrahim:

******************************************************

Muhammad ibn Ibrahim narrated Imam Abu Hanifa’s Kitab al-Athar from Muhammad ibn Shuja through his teacher, Hasan ibn Ziyad.[********************]

Muwatta Imam Malik

The hadith book compiled immediately after the Kitab al-Athar compiled by Imam Abu Hanifa is the Muwatta compiled by Imam Malik.

A major difference between the Kitab al-Athar and the Muwatta Imam Malik is that the former contains hadiths narrated by hadith transmitters from the Hijaz, Iraq, Syria, and other parts of the Muslim world, whereas the Muwatta Imam Malik contains only hadiths narrated by muhaddiths residing in Medina. For, as we learned from the earlier discussion of Imam Malik, he never traveled outside Medina to collect hadiths.

The Muwatta was arranged in such a way that it first mentions the hadiths of the Noble Messenger—accounts of his words or actions. Then it includes the statements of the Companions and the Qur’an- and hadith-based fatwas of the Tabi‘in.[********************]

Imam Malik compiled this book of hadiths on the orders of the Abbasid caliph al-Mansur. Muhammad Abu Zahw, a contemporary Egyptian author, wrote:

******************************************************

The Abbasid caliph Abu Ja‘far al-Mansur summoned Imam Malik and told him to compile the hadiths that were established as authentic and sound in his view, prepare them as a book, and designate it for application in people’s practical lives. He then composed this book and gave it the name al-Muwatta.[********************]

Imam Malik devoted immense labor, tireless patience, and perseverance to composing this book. Imam al-Suyuti mentioned, through Ibn al-Hubab:

******************************************************

Imam Malik initially narrated one hundred thousand reports. From them he compiled the Muwatta, containing ten thousand hadiths. He then continued examining it in the light of the Qur’an and Sunnah. He also tested it on the basis of the athar of the Companions and other reports. In the end, he included only five hundred hadiths in it.[********************]

Imam al-Suyuti also quoted the following report through Atiq ibn Ya‘qub:

******************************************************

Imam Malik composed the Muwatta from approximately ten thousand hadiths. Thereafter, every year he continued reviewing and examining it, and withdrawing hadiths from it. In the end, it reached completion in its present form.[********************]

Imam Malik took a full forty years to complete the composition of this book. It is stated concerning this:

******************************************************

The muhaddiths said that Imam Malik spent a full forty years composing this book. Throughout this long period, he examined and refined it and remained occupied with arranging it systematically, making it accurate and orderly.[********************]

Regarding the naming of this book, Imam Malik himself said:

******************************************************

I presented this book of mine to seventy jurists residing in Medina. Each of them advised me regarding it. For this reason, I named it the Muwatta.[********************]

From the quotation of Imam al-Suyuti cited above through Ibn al-Hubab, it is known that Imam Malik selected and refined ten thousand hadiths and retained only five hundred in his book. But that quotation does not tell us the total number of hadiths ultimately included in the Muwatta. Imam al-Suyuti has made the following quotation on this subject, from which the precise number can be known. He mentioned it through Abu Bakr al-Abhari:

******************************************************

The total number of hadiths narrated from the Noble Messenger, the Companions, and the Tabi‘in in the Muwatta is 1,720.[********************]

Among these, only 300 are hadiths with fully sound chains of transmission; 222 are mursal hadiths, 616 are mawquf, and 285 are statements of the Tabi‘in. [********************] Imam Ibn Hazm said:

******************************************************

I counted the hadiths of the Muwatta. As a result, I found in it slightly more than five hundred musnad hadiths and approximately three hundred mursal hadiths. In addition, it contains about seventy hadiths whose practice Imam Malik had refrained from following.[********************]

There are countless copies of the Muwatta. Among them, three hundred copies are particularly renowned. There is considerable variation in the number of hadiths included in these copies—some contain relatively more hadiths and others fewer. Imam al-Suyuti specifically mentioned three of its copies. They are:

1. The copy transmitted by Yahya ibn Yahya al-Laythi of Andalusia: He heard the entire Muwatta directly from Imam Malik, except for the final three chapters.

2. The copy of Abu Mus‘ab Ahmad ibn Abu Bakr al-Qasim: He was the judge of Medina, and the copy he prepared was the last one read to Imam Malik. It contains approximately one hundred more hadiths than the other copies.

3. The copy of Imam Muhammad ibn al-Hasan al-Shaybani: Just as he studied fiqh under Imam Abu Hanifa, he likewise studied and received hadith from Imam Malik.[********************] Approximately one thousand people narrated the Muwatta after hearing it from Imam Malik.[********************] This proves that the Muwatta had attained proper esteem in the Islamic society of that time. The people welcomed it, and multitudes from throughout the Muslim world gathered at the home of Imam Malik, a resident of Medina, to hear it directly from beginning to end. For this reason, many muhaddiths believe that the following prophecy of the Noble Prophet, quoted in the Tirmidhi Sharif, was fulfilled specifically in Imam Malik. The hadith is this—the Noble Prophet said:

******************************************************

The time is not far off when people will travel to distant lands, riding on camels, in pursuit of knowledge; yet they will find no one anywhere more learned than the scholar residing in Medina.[********************]

The renowned muhaddiths Ibn Uyaynah, ‘Abd al-Razzaq, and others unanimously stated that the ‘scholar’ mentioned in this hadith was Imam Malik.[Tirmidhi, narrated by Abu Hurayrah.]

Imam al-Shafi‘i held an extremely high opinion of the Muwatta Imam Malik and considered it an unparalleled book. His following statement on this subject is universally known. He said:

******************************************************

After the Book of Allah, there is no book on earth more authentic than the book of hadith compiled by Imam Malik.[********************]

His statement has also been narrated in the following words:

******************************************************

No book has ever been composed on earth that is closer to the Qur’an than the book of Imam Malik.[********************]

The renowned later muhaddith Abu Zur‘ah said the following regarding the Muwatta of Malik:

******************************************************

No other book has been granted such confidence and reliance.[********************]

This hadith book compiled by Imam Malik had become so popular that when the Abbasid ruler al-Mansur of that time went to Medina for Hajj, he said to Imam Malik:

******************************************************

I have resolved to have countless copies made of the hadith book you compiled, send one to every Muslim city and town, and order everyone to act according to it. I will also tell them not to turn their attention to any other book, abandoning it.

After hearing this, it would have been natural for a wave of joy and delight to surge through Imam Malik’s heart. But Imam Malik could not at all approve of or accept this. He said plainly:

******************************************************

You must not do this. For many teachings of the Shari‘ah have already reached the people. They have heard many hadiths, and they have also narrated many hadiths; whatever people received first, they accepted, and they began acting accordingly. Therefore, let the people of every city and region act according to whatever they have adopted for themselves.[********************]

Later, the ruler Harun al-Rashid also wished to take a special measure concerning the Muwatta of Malik. He resolved to hang it on the Ka‘bah and instruct the people to act according to it. But when he expressed this wish to Imam Malik, he said:

******************************************************

No, do not do this. For there are differences among the Companions of the Messenger regarding detailed matters, and they have spread throughout various cities and regions. Yet all of them were rightly guided.[********************]

Differences over the details of Islam’s vast and comprehensive way of life are entirely natural. It cannot be proper in any way to close off this avenue, try to make all people follow one particular and specific view, and use state power for that purpose. Rather, it is Islam’s principle to recognize all views based on Islamic law in detailed matters—as correct and true, however mutually contradictory they may outwardly appear. This is also proved by the above statement of Imam Malik. There is no doubt that Imam Malik’s principle was highly rational and just. Imam Ibn ‘Abd al-Barr, considering this principle, said:

******************************************************

There is no doubt that this is a most equitable principle for people of understanding.[********************]

Those who are involved in excessive, transgressive fanaticism over the details of fiqh and who are unyielding in trying to force their own particular view on detailed matters upon others have a special lesson to learn from Imam Malik’s aforementioned position.

Jami‘ of Sufyan al-Thawri

At precisely this time, Imam Sufyan al-Thawri composed his compilation of hadith under the title al-Jami‘. Sufyan al-Thawri regularly attended the teaching sessions conducted by Imam Abu Hanifa and narrated hadiths through him. But he learned fiqh from ‘Ali ibn Mushir, a distinguished student of Imam Abu Hanifa. ‘Ali ibn Mushir was an exceptionally skilled scholar of both fiqh and hadith. Experts wrote concerning him:

******************************************************

He was an expert in both hadith and fiqh.[********************]

Imam al-Thawri composed his Jami‘ with his help and cooperation. Imam Yazid ibn Harun said:

******************************************************

Sufyan al-Thawri learned the fiqh of Imam Abu Hanifa from ‘Ali ibn Mushir, and with his help and through discussions with him, he composed his hadith book called the Jami‘.[********************]

At one time, this Jami‘ of Sufyan al-Thawri became highly esteemed among hadith scholars and widely read. The Jami‘ was one of the first hadith books studied by Imam al-Bukhari.

Imam Ishaq ibn Rahwayh was asked:

******************************************************

Which of the two books is better: Imam Malik’s Muwatta or Sufyan al-Thawri’s Jami‘?

In reply, he of course said that the Muwatta Imam Malik was the better book.[********************] But Imam Abu Dawud al-Sijistani, the compiler of the Sunan, held a different view. He said:

******************************************************

Of all the books people have composed in this field, Sufyan al-Thawri’s Jami‘ is the finest.[********************]

Above, a brief introduction has been given to only a few notable hadith books compiled up to this time. But the detailed history of this century proves that only these few books were not compiled during this period. Rather, several other hadith books were also compiled. However, those works were compiled directly and with special assistance from the aforementioned books, so they are not discussed in detail.

At this time, two profoundly learned muhaddiths appeared. It is noteworthy that both of them were named Abu Hafs, and they were father and son. Since the father and son had the same name, the father was called Abu Hafs al-Kabir (the elder) and the son Abu Hafs al-Saghir (the younger) to distinguish them. The contributions of these two men to the propagation and expansion of hadith scholarship in this era are unforgettable. They were counted among the leading muhaddiths of Bukhara, and through their efforts hadith scholarship spread throughout Bukhara; its study, teaching, and discussion began in every home. Hafiz al-Sam‘ani wrote concerning Abu Hafs al-Kabir:

******************************************************

So many people narrated hadiths from him that it is impossible to determine their number.[********************]

Indeed, his students spread throughout every village of Bukhara. Even in the village called Khayzakhiz, countless students of his were engaged in the study of hadith.[********************]

Imam Abu Hafs studied hadith and fiqh under Imam Abu Yusuf and Imam Muhammad. Hafiz al-Dhahabi wrote:

******************************************************

Imam Abu Hafs al-Kabir was counted among Imam Muhammad’s principal students, and he was the final pillar of the leadership of Bukhara’s Hanafi scholars.[********************]

This was a stage in Islamic history when extensive book-writing was undertaken in the various important fields of Islamic knowledge and sciences—tafsir, hadith, fiqh, and history. The historian al-Suyuti wrote: At this time, countless people who had studied and been trained by Imam Abu Hanifa and Imam Malik carried within themselves the vast treasures of Islamic knowledge, established centers in different parts of the Muslim world, and devoted themselves to teaching and propagating it extensively. A clear idea of the actual number of Imam Abu Hanifa’s students can be gained from the following account by Hafiz ‘Abd al-Qadir al-Qurashi. He wrote:

******************************************************

Approximately four thousand people narrated and propagated from Imam Abu Hanifa his views concerning hadith and fiqh.[********************]

Imam Hajjaj al-Din ibn al-Bazzaz al-Kurdari presented a lengthy list of Imam Abu Hanifa’s numerous students scattered throughout the Muslim world. At its heading, he wrote the following:

******************************************************

Those people scattered throughout the cities of the eastern and western regions who narrated hadith and fiqh from Imam Abu Hanifa.

He then wrote the names of almost all the notable provinces, cities, towns, and villages of the Muslim world at that time and presented a detailed account of which students of Imam Abu Hanifa were engaged there in propagating hadith and fiqh.[********************]

Regarding the scholars who, after learning hadith and fiqh from Imam Abu Hanifa, independently composed works of their own, Imam al-Tahawi wrote:

******************************************************

The students of Imam Abu Hanifa (may Allah have mercy on him) who undertook the composition of books numbered forty. Among the ten prominent figures of the first generation were Imam Abu Yusuf, Zufar, Imam Dawud al-Ta’i, Imam Asad ibn Amr, Imam Yusuf ibn Khalid al-Simti, and Imam Yahya ibn Zakariya ibn Abu Za’idah. The last-mentioned served as the scribal assistant of the first-mentioned scholars for thirty years.

All of them were renowned hadith scholars. Imam Hasan ibn Ziyad was also one of the outstanding hadith scholars of this generation. He collected hadith from Ibn Jurayj. He himself said:

******************************************************

I wrote down twelve thousand hadith from Ibn Jurayj. These hadith are extremely necessary for jurists.

In short, immediately after Imam al-Zuhri, a flood of hadith compilation and book composition began to flow, inundating both banks. This work began in nearly every city of the Muslim world. The other authors of this period were:

In Mecca: Ibn Jurayj (150 AH) and Ibn Ishaq (152 AH); in Medina: Sa’id ibn Abu Arujah (156 AH), Rabi’ ibn Dubay (160 AH), and Malik ibn Anas (179 AH); in Basra: Hammad ibn Salamah (176 AH) and Ibn Arubah; in Kufa: Sufyan al-Thawri (161 AH); in Syria: Abu Amr al-Awza’i (156 AH); in Wasit: Hushaym (188 AH); Layth and Ibn Lahi’ah; in Khurasan: Abdullah ibn al-Mubarak (181 AH); in Yemen: Ma’mar (153 AH); and in Rayy: Jarir ibn Abd al-Hamid (188 AH). Each of them devoted himself to collecting and compiling hadith in his respective region.

They were all people of approximately the same era and contemporaries; they were the foremost hadith scholars of the second Islamic century. It was through their tireless striving, sincere and profound devotion, research, verification, and examination that the great edifice of Islamic jurisprudence was built from the perspective of the Hanafi school.

Similarly, the students of Imam Malik (may Allah have mercy on him) spread throughout the eastern and western regions of the Muslim world. How many people learned hadith from him and engaged in its transmission and teaching? Al-Khatib al-Baghdadi stated that there were ninety-three transmitters, but Hafiz Qadi Iyad wrote: more than thirteen hundred.

Among Imam Malik’s students, Abdullah ibn Wahb (d. 195 AH), Abd al-Rahman ibn al-Qasim (d. 191 AH), and Ashhab (d. 204 AH) were highly skilled and distinguished authors. Hafiz al-Dhahabi said that Ibn Wahb transmitted one hundred thousand hadith from memory. One hundred and twenty thousand hadith were cited in the books he compiled. Ibn al-Qasim was also a hadith memorizer and was regarded as the foremost among those who transmitted and propagated Imam Malik’s jurisprudence.

The lengthy discussion above clearly proves that, before the completion of the second Islamic century, countless compilations of hadith had been prepared and disseminated everywhere. At the same time, the students of Imam Abu Hanifa (may Allah have mercy on him) and Imam Malik (may Allah have mercy on him), carrying an immense store of hadith knowledge in their hearts, had spread throughout the centers of the entire Muslim world. They devoted themselves to its dissemination and teaching.

Hadith Studies in the Third Islamic Century

In the third Islamic century, the science of hadith attained greater advancement, progress, expansion, and scope than before. Hadith was established as a complete science. Each of its branches was fully and independently developed.

The hadith scholars and transmitters of this century traveled over land and sea in search of hadith, thoroughly investigating every center of the Muslim world. They reached individual cities and even villages, gathering scattered hadith together. They arranged and organized separately those hadith possessing complete chains of transmission. They gave the utmost importance to the continuity and soundness of the chains of transmission and narration. For this purpose, Asma al-Rijal was compiled and written as an independent branch of knowledge. The subtle principles of verifying and examining hadith, sorting and selecting them, and distinguishing truth from falsehood developed into an independent science. The renowned Sihah al-Sittah (six authentic books of hadith) were also compiled in this century.

In this century, while remarkable innovations arose in hadith collection, compilation, book composition, and essential hadith-related knowledge, an irresistible enthusiasm and immense eagerness for learning and studying hadith were also evident among the Muslim populace. Tens of thousands of students would gather before each hadith teacher to learn hadith and take their seats. After mentioning the names of one hundred and thirty hadith scholars of the eighth category, Hafiz al-Dhahabi wrote:

******************************************************

I have not even mentioned a large group of hadith memorizers of equal standing. At that time, ten thousand or more inkwells would gather at a single hadith lesson. People would write down the hadith of the Noble Messenger (peace and blessings be upon him), and they would give it their full attention with such reverence. Two hundred among them were hadith imams. Just as they were qualified to issue legal verdicts on the basis of hadith, they also began issuing verdicts publicly.

The reference above to ten thousand students being present may apply only to a very ordinary and elementary hadith-education center. For it is reported that the lesson gatherings of the great and distinguished imams and hadith memorizers attracted many times more—up to one hundred thousand—students of hadith. More than thirty thousand students gathered at the hadith lessons of Imam Hafiz Abu al-Hasan Ali ibn Asim al-Wasiti, a student of Imam Abu Hanifa (may Allah have mercy on him).

An incident is mentioned concerning Hasan ibn Asim’s pursuit of hadith education. His father gave him one hundred thousand coins and said:

******************************************************

Travel abroad to seek hadith knowledge; I do not wish to see your face until you return having learned at least one hundred thousand hadith.

He then traveled abroad and attained such mastery in hadith learning that he eventually returned to his father having received titles such as Musnad of Iraq and al-Imam al-Hafiz, as symbols of his expertise in hadith. He had also studied hadith under Imam Abu Hanifa (may Allah have mercy on him).

His son, Imam Abu Husayn Asim ibn Ali al-Wasiti (d. 212 AH), was a teacher of Imam al-Bukhari. Hadiths narrated from him are cited in Sahih al-Bukhari. Hafiz al-Dhahabi wrote about him:

When he arrived in Baghdad and began dictating hadith, a huge crowd of students gathered around him.

Abu al-Husayn Ibn al-Mubarak said: More than one hundred thousand people would gather at his lesson. A man named Harun would climb to the top of a date palm and relay his voice over great distances. An estimate of the number of people at this gathering showed that it could not have been fewer than one hundred and twenty thousand.

Yazid ibn Harun was another student of the great Imam Abu Hanifa. He was an expert in hadith and had memorized a vast number of hadith. He taught hadith in Baghdad. Seventy thousand students would gather at his lesson.

The renowned hadith memorizer of Baghdad was Sulayman ibn Harb (d. 224 AH). Forty thousand students attended his lessons. A high pulpit had been built near Caliph al-Ma’mun’s palace. Sulayman would sit upon it and teach hadith. In addition to the caliph and the nobles, a vast number of people attended the gathering.

When Hafiz Abu Muslim al-Qadi (d. 292 AH), compiler of the Sunan, held a gathering in Baghdad’s Ghaman square for dictating hadith, such a vast crowd would assemble that seven people had to be appointed to relay Abu Muslim’s spoken words, with one another’s assistance, to those at a great distance. After one gathering ended, the number of those who had come solely to write with inkpots and pens was counted and found to be no fewer than forty thousand. Those who had attended only to listen were beyond number.

At least thirty thousand people attended the hadith lesson gathering that Hafiz Ja’far al-Faryabi (d. 301 AH) held on Baghdad’s Manar thoroughfare.

When Imam Muhammad al-Shaybani taught hadith in Kufa, the city’s thoroughfares would be closed by the crowds.

The teacher of Imam Ibn Majah, Hafiz Abu Bakr ibn Abu Shaybah, and his brother Uthman ibn Abu Shaybah were both outstanding hadith scholars. No fewer than thirty thousand people would gather at their hadith lessons.

Indeed, the immense enthusiasm and intense thirst for learning hadith that existed in the hearts of the Muslim people during the third Islamic century can be clearly understood from the historical events mentioned above. Moreover, it is impossible to determine the exact number of people in the Muslim world who were proficient in hadith and engaged in its dissemination and teaching during this era. Imam Abu Dawud al-Sijistani wrote: ‘Hafiz Ibn Ibrahim al-Farahidi, one of the foremost hadith scholars of the third century (d. 222 AH), heard and recorded hadith from nearly one thousand hadith scholars; yet for this purpose he had no need to travel abroad beyond his own city.’

For this reason, the number of teachers of the hadith scholars of this era was enormous and exceedingly great. Each hadith scholar had more than a thousand teachers. Some had the opportunity to learn and receive hadith from four thousand teachers. Imam Abdullah ibn al-Mubarak himself said: ‘I learned hadith from four thousand hadith scholars. From only one thousand of them did I transmit hadith with a chain of transmission.’

After discussing one hundred and six hadith memorizers of the ninth category in his book Tadhkirat al-Huffaz, Hafiz Shams al-Din al-Dhahabi wrote:

******************************************************

In this era and around it, there were many imams who were experts in the hadith of the Noble Messenger (peace and blessings be upon him). I have not been able to mention even one-tenth of them here. Most of them have been mentioned in my written history.

Imam al-Bukhari was also an outstanding hadith scholar of this third century. He wrote:

******************************************************

I heard and recorded hadith from one thousand and eighty teachers. Every one of them was a great hadith scholar.

Cities Rich in Hadith in the Third Century

The science of hadith attained remarkable excellence in the third Islamic century. At that time, hadith was widely studied and taught in nearly all the major cities of the Muslim world, extending from the cities to the distant villages. Some of these cities were the greatest centers of hadith. There, large numbers of local hadith scholars transmitted hadith, while hadith-seeking and hadith-collecting scholars came to these cities to hear hadith and record them. The number of cities and places to which the hadith scholars traveled in search of hadith during this period must have been at least fifty. Hafiz al-Dhahabi composed a separate book naming these cities and places and describing them. Its title was:

— Cities Rich in Hadith.

Several of these hadith centers were particularly important. Mentioning their names and characteristics, Imam Ibn Taymiyyah wrote:

******************************************************

Several of these hadith centers were particularly important. Mentioning their names and characteristics, Imam Ibn Taymiyyah wrote:

******************************************************

Mecca and Medina, Kufa and Basra, and Syria—these five cities were the cradle of Islamic knowledge and learning. From these cities flowed the life-giving stream of the knowledge propagated by the Prophet: knowledge concerning faith, the Qur’an, and the Sharia.

Here we wish to present an account of these five cities.

Medina

Medina was the center of the latter part of the life of the World Prophet, the Abode of Emigration; the honor of being the source and repository of prophetic knowledge was reserved exclusively for this city. For this reason, another name for the city is Dar al-Sunnah, and there can be no doubt that this is a highly appropriate name. From the time of the Noble Prophet (peace and blessings be upon him) until the caliphate of Ali (may Allah be pleased with him), it was the center of knowledge and activity for the entire Muslim world. Its status remained intact in later times, until the era of Imam Malik (may Allah have mercy on him). Among the city’s final residents were Nafi’, Ibrahim ibn Sa’d, Sulayman ibn Bilal, and Isma’il ibn Ja’far. After them came Hafiz Abu Mus’ab al-Zuhri, Hafiz Ibrahim ibn al-Mundhir, and Hafiz Ishaq ibn Musa al-Ansari.

Regarding Hafiz Abu Mus’ab al-Zuhri, Hafiz al-Dhahabi wrote:

******************************************************

He was a trustworthy and reliable transmitter of hadith, a hadith teacher for the people of Medina, a judge, and a hadith scholar.

He was born in 150 AH and died in 242 AH. He was the teacher of five of the six compilers of the Sihah al-Sittah, all except Imam al-Nasa’i.

Al-Dhahabi wrote about Hafiz Ibrahim:

******************************************************

An imam of hadith, a great hadith scholar, and a reliable transmitter of hadith.

He was a teacher of Imam al-Bukhari and Imam al-Nasa’i. He died in Medina in 236 AH. Regarding Hafiz Ishaq, al-Dhahabi said:

******************************************************

A jurist, a hadith memorizer, and a reliable transmitter of hadith.

He was a teacher of hadith to Imam Muslim, al-Tirmidhi, al-Nasa’i, and Ibn Majah. He died in 244 AH.

These three were all eminent hadith memorizers and teachers. In addition to them, Bakr ibn Abd al-Wahhab al-Madani (d. 250 AH), Hasan ibn Dawud (d. 247 AH), and Muhammad ibn Ubayd al-Madani were notable hadith scholars.

Mecca

It was in this city that revelation began to descend upon the Noble Messenger (peace and blessings be upon him). It was here that he was appointed as a prophet and messenger. The Noble Prophet (peace and blessings be upon him) then spent thirteen long years in this city amid agonizing struggle and conflict. During the era of the Companions, the study of hadith was comparatively limited here. In the later period of the Companions and during the eras of the Followers and their successors, it was a residence of distinguished hadith scholars. Mujahid, Ata, Sa’id ibn Jubayr, and Ibn Abu Mulaykah lived here and taught hadith. In later times, renowned hadith scholars such as Abdullah ibn Abu Najih, Ibn al-Qasim, Hanzalah ibn Uyaynah, Abu Sufyan, Ibn Jurayj, Muslim al-Zanji, Fudayl ibn Uyaynah, Abu Abd al-Rahman al-Muqri, al-Azraqi, al-Humaydi, and Sa’id ibn Mansur lived here.

Although the study of hadith in Mecca during the third Islamic century was not as widespread as in Medina, there is no doubt that the lamp of hadith was still burning there. A considerable number of hadith scholars were alive there during this century, occupied with teaching and transmitting hadith. They were:

1. Hafiz al-Halwani, Imam Abu Muhammad Hasan ibn Ali ibn Muhammad al-Khallal. He spent the latter part of his life in Mecca. He became renowned as the hadith scholar of Mecca. Hafiz al-Dhahabi wrote about him:

******************************************************

He compiled books of hadith and endured great hardship and exertion for this purpose.

Ibn Adi mentioned that he compiled a book of hadith entitled Kitab al-Sunan. He died in 242 AH.

2. Hafiz Zubayr ibn Bakkar—Abu Abdullah ibn Abu Bakr al-Qurashi. Hafiz al-Dhahabi began discussing him by saying:

******************************************************

An imam of hadith, a hadith memorizer, an expert in genealogy, and the judge of Mecca.

He was a teacher of Imam Ibn Majah. He died in Mecca in 256 AH.

3. Hafiz Salam ibn Shubayb—Abu Abd al-Rahman al-Hujuri al-Masmu’i. He was originally a resident of Nishapur. Later, he settled permanently in Mecca. Abu Nu’aym al-Isfahani said about him:

******************************************************

He was one of the most reliable transmitters of hadith; many imams and early scholars transmitted hadith from him.

Al-Hakim wrote:

******************************************************

He was the hadith scholar of the people of Mecca, and everyone agreed about his integrity and depth of knowledge.

He died in 246 AH.

4. Hafiz Ya’qub ibn Humayd—he was originally a resident of Medina and later lived in Mecca. Hafiz al-Dhahabi wrote about him:

******************************************************

An imam of hadith, a proficient hadith scholar, a scholar of Medina, and a resident of Mecca.

Imam al-Bukhari was his student. He died in 241 AH.

These four were hadith memorizers. Besides them, there were many hadith teachers and shaykhs.

Kufa

The historian Ibn Sa’d wrote, describing the hadith-related distinction of the city of Kufa:

******************************************************

Three hundred Companions who had pledged allegiance beneath the tree to die, and seventy Companions who had participated in the Battle of Badr, resided in the city of Kufa.

But Hafiz Abu Bishr al-Dulabi quoted Qatadah through a reliable chain:

******************************************************

One thousand and fifty Companions of the Noble Prophet (peace and blessings be upon him) came to the city of Kufa. In addition, twenty-four Companions who had participated in the Battle of Badr also came there.

Hadith was extensively taught and studied in this city. The Tabi’i Ibn Sirin said:

******************************************************

When I arrived in Kufa, four thousand students of hadith were engaged in study there.

The chapter-wise compilation of Hadith began for the first time in this city. The first collection of authentic Hadith was compiled here. Since Imam Abu Hanifa (رح) was a resident of this city, fiqh, based on Hadith, emerged and flourished in its environment. The Hadith memorizer Abu Bakr ibn Abi Shaybah resided in this city. Hafiz al-Dhahabi wrote about him:

******************************************************

Abu Bakr was a Hafiz of Hadith, unparalleled, matchless, a reliable narrator of Hadith, and a person of exceptional expertise.

Imam al-Bukhari, Imam Muslim, Imam Abu Dawud, and Ibn Majah were his distinguished students and disciples. Their Hadith books contain a large number of Hadiths received from him. Imam Abu Zur’ah said about him:

******************************************************

I have never seen anyone who had memorized more Hadith than Ibn Abi Shaybah.

He died in 235 AH. He left behind several books that he had compiled as a memorial.

Shaykh al-Islam al-Ashajj Abu Sa’id Abdullah also lived in this city. From him, Abu Bakr ibn Abi Dawud wrote down thirty thousand Hadiths in one month. Imam Ibn Majah also cited many Hadiths received from him in his book. Allamah al-Dhahabi wrote about him:

******************************************************

Al-Ashajj was an imam of Hadith, a leader of the Muslims, a Hafiz of Hadith, the foremost Muhaddith of Kufa, and an author of works on Qur’anic exegesis and other subjects.

All the authors of the Sihah Sittah were his students in Hadith. He died in 247 AH at the age of more than ninety.

The Hafiz of Hadith Uthman ibn Abi Shaybah was also a resident of this city. He was the elder brother of the aforementioned Abu Bakr ibn Abi Shaybah. Hafiz al-Dhahabi wrote about him:

******************************************************

Like his brother Abu Bakr, he was a great scholar and imam of Hadith.

The Hafiz Muhammad ibn Abdullah ibn Numayr, known as “Durrat al-Iraq” (the Jewel of Iraq), was a resident of Kufa. Ali ibn al-Husayn ibn al-Zunayd said:

******************************************************

“He combined knowledge, intelligence, Sunnah, and piety; I have not seen his equal in the city of Kufa.

Imam al-Bukhari, Imam Muslim, Imam Abu Dawud, Ibn Majah, and other authors of the Sihah were his students. In Sahih Muslim, 536 Hadiths are cited through his chain. Many Hadiths received from him are also included and cited in Ibn Majah’s book.

Abu Kurayb, the Muhaddith of Kufa, was a renowned Hafiz of Hadith in the city of Kufa. All the Muhaddiths who compiled the Sihah Sittah were his students. Ibn Uqdah was an expert in the science of Hadith. He said: Three hundred thousand Hadiths were transmitted from Abu Kurayb in the city of Kufa. Musa ibn Ishaq alone received one hundred thousand Hadiths from him. Seventy-five Hadiths in Sahih al-Bukhari and five hundred in Sahih Muslim were accepted through his chain. He died in 243 AH at approximately eighty-seven years of age.

Hannad, the Shaykh of Kufa, was also one of Kufa’s great Muhaddiths. Hafiz al-Dhahabi praised him highly and acknowledged his excellence in the knowledge of Hadith and piety. All the authors of the Sihah Sittah studied Hadith with him. He died in 243 AH at the age of ninety-one.

Hafiz Walid ibn Shuja was a renowned Muhaddith of Kufa. Imam Muslim, Abu Dawud, al-Tirmidhi, and Ibn Majah were his students. Yahya ibn Ma’in said: He possessed one hundred thousand Hadiths transmitted through reliable narrators. Hafiz al-Dhahabi called him “a great Hafiz of Hadith and a truthful Muhaddith.” He died in 243 AH.

Hafiz Harun ibn Ishaq al-Hamdani was one of Kufa’s Muhaddiths. He was the teacher of such authors as Imam al-Bukhari, al-Tirmidhi, al-Nasa’i, and Ibn Majah. He died in 258 AH.

Besides these distinguished and renowned Muhaddiths, many other transmitters, teachers, and disseminators of Hadith knowledge were residing in Kufa during the third century. Many Hadiths were received from them in some of the books of the Sihah Sittah, especially in Sahih Ibn Majah.

Basra

Until the third century AH, this city was regarded as a center of Islamic learning and scholarship. In the early period, Hazrat Abu Musa al-Ash’ari, Hazrat Imran ibn Husayn, Hazrat Ibn Abbas, and many other Companions lived in this city. Eventually, Hazrat Anas (رض) also came here and settled. Among the Successors, Hasan al-Basri, Ibn Sirin, and Abu al-Aliyah; after them, Qatadah, Ayyub, Thabit al-Bunani, Yunus, and Ibn Awn; and after them, Hammad ibn Salamah, Hammad ibn Zayd, and their Muhaddith students spent their lives in this city.

So many Muhaddiths had gathered in the city of Basra that Hafiz Muslim ibn Ibrahim al-Basri said:

******************************************************

I wrote Hadiths from eight hundred teachers of Hadith, yet I did not have to cross a single bridge for that purpose.

The names and brief descriptions of some of the leading Hafizs and teachers of Hadith who were present in Basra up to the third century are given here:

1. Hafiz Tahhan—Hasan ibn Mudrak ibn Bashir al-Sadusi. He was a teacher of Imam al-Bukhari, al-Nasa’i, and Ibn Majah. Ibn Adi said about him:

******************************************************

He was one of the distinguished Hafizs of Hadith in the city of Basra.

2. Hafiz Zayd ibn Akhzam—Abu Talib al-Ta’i al-Basri. He was the teacher of all the Muhaddiths who compiled the Sihah Sittah except Imam Muslim. Hafiz al-Dhahabi referred to him as “a Hafiz and imam of Hadith.”

3. Hafiz Abbas al-Anbari. Allamah al-Dhahabi referred to him as an established Hafiz and imam of Hadith. The authors of the Sihah Sittah received Hadiths from him and cited them in their respective books.

4. Hafiz Abbas al-Buhrani ibn Yazid ibn Abi Habib al-Basri. Hafiz al-Dhahabi mentioned him and said that he possessed the highest chains of transmission in Hadith and profound insight into Hadith. Such renowned Muhaddiths as Aqih ibn al-Jarrah, Ibn Yahya ibn Sa’id al-Qattan, Sufyan ibn Uyaynah, and Abd al-Razzaq heard Hadiths from him. When he came from Buhran to Hamadan, he narrated Hadiths from his own numerous compilations. He taught Hadith in Hamadan, Baghdad, Isfahan, and other places. He died in 258 AH.

5. Hafiz Bidya Abdullah ibn Ishaq Abu Muhammad al-Jawhari. He was a renowned student of Imam Abu Hanifa. Imam Abu Dawud, al-Tirmidhi, al-Nasa’i, and Ibn Majah all studied Hadith with him. He was a famous Hafiz of Hadith. He died in 258 AH.

6. Hafiz Aqabah ibn Mukarram ibn Aflah was a famous Hafiz of Hadith. Imam Muslim, Abu Dawud, al-Tirmidhi, and Ibn Majah were his renowned students in Hadith. He died in 243 AH.

7. Hafiz Umar ibn Shibah ibn Ubaydah al-Basri. In Hafiz al-Dhahabi’s words, he was a great Hafiz of Hadith, a highly learned scholar, and a trustworthy and reliable narrator of Hadith. Ibn Majah was his distinguished student in Hadith. He died in 262 AH at the age of eighty-nine.

8. Hafiz Ammar ibn Ali al-Fallas. Hafiz al-Dhahabi wrote about him that he was a great Hafiz of Hadith and a reliable narrator. All the Muhaddiths who compiled the Sihah Sittah were his students in Hadith. He died in 249 AH.

9. Imam Abu Bakr Muhammad ibn Bashshar ibn Uthman al-Basri. All the Muhaddiths who compiled the Sihah Sittah were his students. He died in 252 AH. Two hundred and five Hadiths in Sahih al-Bukhari and 406 in Sahih Muslim were received from him.

10. Hafiz Muhammad ibn al-Muthanna. He was a great Hafiz of Hadith. Hafiz al-Dhahabi referred to him as a Hafiz of Hadith, possessing an unimpeachable authoritative status, and a Muhaddith of Basra. He was the teacher of all the Muhaddiths who compiled the Sihah Sittah. One hundred and three Hadiths narrated by him are cited in Sahih al-Bukhari and seven hundred in Sahih Muslim. Many Hadiths were received from him in Ibn Majah’s book.

11. Hafiz Muhammad al-Buhrani—Abu Abdullah ibn Ma’mar al-Basri. He was a renowned Hafiz of Hadith and a reliable narrator. All the compilers of the Sihah Sittah received Hadiths from him.

12. Hafiz Nasr ibn al—Abu Amr al-Azdi al-Basri. He was the teacher of all the authors of the Sihah Sittah. When Caliph al-Musta’in Billah wished to appoint him as a judge, he supplicated to Allah in a plaintive voice:

******************************************************

O Allah! If there is any good for me with You, take me to You.

Allah accepted his supplication. He supplicated and fell asleep, never to awaken. This occurred in Rabi al-Awwal of 250 AH.

13. Hafiz Yahya ibn Hakim Abu Sa’id al-Basri. Many Hadiths narrated by him are cited in Sahih Ibn Majah. Abu Dawud, al-Nasa’i, and Ibn Majah were his three students. He was described as a reliable and cautious Hafiz of Hadith.

Besides them, many other renowned Muhaddiths were present in the city of Basra during this century.

Baghdad

During the rule of the Abbasid kings, the city of Baghdad was the principal center of Muslim civilization, culture, and learning. Hafiz al-Nishapuri wrote about this city:

******************************************************

This city is a center of Hadith and learning; many Muhaddiths and learned, distinguished people lived here.

It is not known that any Companion died in Baghdad. However, a large group of Successors and Followers of the Successors lived here, and it was in this city that they breathed their last. Several great scholars of Hadith lived in this city, among them Imam Abu Yusuf (رح). Imam Ahmad ibn Hanbal (رح) first began studying Hadith with him.

Imam Asad ibn Amr was also a great scholar of Hadith and lived in this city. It was said about him:

“Among the inhabitants of Ray, after Imam Abu Hanifa (رح), no one possessed more Hadith than Imam Asad.

Hadith was extensively taught and studied in Baghdad. Thousands of students would gather before each Muhaddith to study Hadith.

Imam Ahmad ibn Hanbal (رح) was a resident of this city. Imam Abu Thawr (d. 240 AH), Imam Dawud al-Zahiri (d. 270 AH), and Imam Muhammad ibn Jarir al-Tabari (d. 310 AH) were also residents of Baghdad. Imam al-Tabari’s world-famous tafsir was written in this city.

Damascus

Damascus was the capital of the Umayyad caliphs and a civilized city in Syria. At one time, ten thousand Companions lived in Syria. The historian Ibn Asakir wrote:

******************************************************

In Syria there were ten thousand people whose eyes had been blessed with seeing the Noble Messenger (ص).

It was mentioned earlier that during his caliphate, Hazrat Umar al-Faruq (رض) sent Hazrat Mu’adh ibn Jabal, Ubadah ibn al-Samit, and several other distinguished Companions to Syria to disseminate and teach the Qur’an and Hadith extensively. The people of Syria first learned the Qur’an and Hadith from them, and—

******************************************************

Through them and their chains of transmission, the knowledge of the Qur’an and Hadith reached all Muslims.

During the reign of the Umayyad caliph Abd al-Malik, Islamic learning was widely studied in Damascus. During the periods of the Successors and the Followers of the Successors, many Muhaddiths and jurists were also present here. After mentioning this, Hafiz al-Dhahabi wrote:

******************************************************

Damascus is a center of the Qur’an, Hadith, and fiqh. However, in the fourth and fifth centuries AH, the study of the science of Hadith declined considerably here.

The renowned Muhaddith and jurist Imam al-Awza’i was a resident of this city. Two renowned Muhaddiths named Hisham and Duhaym lived here and taught Hadith extensively. Imam Ibn Majah (رح) attended these lessons and collected many Hadiths from here. Imam al-Bukhari, Abu Dawud, and al-Nasa’i were also his students. Hafiz Duhaym died in 245 AH, and Hisham died in Damascus.

The Study of Hadith in Africa

Egypt

In this period, Egypt held a particularly important position in the study and dissemination of Hadith. At least three hundred Companions came here. Hafiz al-Dhahabi wrote:

A large group of the noble Companions came here and settled extensively. Hadith was studied here during the era of the Successors. Later, during the time of Amr ibn al-Harith, Yahya ibn Ayyub, Hayat ibn Shurayh, Layth ibn Sa’d, and Ibn Lahi’ah, the study of Hadith became even more widespread. This study continued until the time of Ibn Wahb, Imam al-Shafi’i, Ibn al-Qasim, and their disciples.

When Hazrat Umar ibn Abd al-Aziz was chosen as caliph, he appointed Yazid ibn Abi Habib in Egypt to issue legal verdicts based on Hadith. He introduced the people there to Hadith and fiqh and educated them in these subjects. Hafiz Jalal al-Din al-Suyuti wrote about Yazid ibn Abi Habib:

******************************************************

He was the first to publicize and disseminate Hadith in Egypt and to teach the legal questions of halal and haram. Before him, the people there narrated and discussed only Hadiths concerning encouragement regarding the Hereafter, battles, and tribulations.

Several distinguished Muhaddiths were present in Egypt during this period. The names and brief descriptions of some of them are given here:

1. Harmalah (born 162 AH; died 243 AH). Hafiz al-Dhahabi wrote that he narrated nearly one hundred thousand Hadiths from Abdullah ibn Wahb. Imam Muslim and Ibn Majah were his students. Allamah Taj al-Din al-Subki wrote:

******************************************************

He was a distinguished scholar and imam of very high rank.

2. Rabi al-Muradi. He was a leading Muhaddith of Egypt (born 174 AH; died 270 AH). Hafiz al-Dhahabi wrote about him:

******************************************************

He was a Hafiz and imam of Hadith and the foremost Muhaddith in the region of Egypt.

Imam Abu Dawud, al-Nasa’i, and Ibn Majah were his students. Khalili wrote about him:

******************************************************

He was a reliable narrator of Hadith and a unanimously accepted Muhaddith.

3. Hafiz Muhammad ibn Rimah ibn Muhajir. He was a great Hafiz of Hadith. Imam Muslim and Ibn Majah were his students in the science of Hadith. Ibn Yunus said about him:

******************************************************

A reliable narrator of Hadith and an established Muhaddith.

Imam al-Bukhari received Hadiths from him. One hundred and sixty-one Hadiths narrated by him appear in Sahih Muslim. Many of his Hadiths are also cited in the book Sunan Ibn Majah.

4. Hafiz Yahya ibn Sarih al-Qurashi. He was a great Hafiz of Hadith.

In addition, Hadith continued to be taught and studied extensively in Egypt and other parts of Africa. In nearly every place, skilled and accomplished Muhaddiths were engaged in this noble endeavor.

Some Distinguished Muhaddiths of the Third Hijri Century

In the third century, several profoundly learned Muhaddiths of exceptional renown emerged throughout the Muslim world. After discussing the places and cities rich in Hadith, it is essential to discuss these distinguished scholars of Hadith separately. Otherwise, it would not be possible to gain a clear and complete understanding of the extensive spread and remarkable development of Hadith in this century. The Muhaddiths whose names are especially noteworthy at this stage are: (1) Ali ibn al-Madini (2) Yahya ibn Ma’in (3) Abu Zur’ah al-Razi (4) Abu Hatim al-Razi (5) Muhammad ibn Jarir al-Tabari (6) Ibn Khuzaymah (7) Muhammad ibn Sa’d (8) Ishaq ibn Rahwayh (9) Imam Ahmad ibn Hanbal (رح).

Ali ibn al-Madini (رح)

Ali ibn al-Madini was a great Muhaddith. The list of those who were his teachers in Hadith is long. A review of it readily shows that he traveled from land to land with tireless enthusiasm in pursuit of Hadith. He traveled through the Hadith centers and Hadith-rich cities of Makkah, Madinah, Baghdad, Kufa, and other places, hearing and collecting the Hadiths of the Messenger (ص). He spent three consecutive years in the city of Yemen for this purpose. However, while in Yemen he was not a beginner in Hadith; rather, even before that he had already carried an immense treasure of Hadith within his breast. He received Hadiths from such great Muhaddiths as Abdullah ibn Ja’far, Hammad ibn Zayd, Abu Dawud al-Tayalisi, and Sa’id ibn Amir.

He exercised extreme caution in receiving Hadith. He had collected thirty thousand Hadiths through a narrator named Ubbad ibn Suhayb; but later, when doubts arose regarding his truthfulness and reliability, he rejected and disregarded all of them.

He was a proficient author who composed numerous books on various aspects of the science of Hadith. No other muhaddith before him had written any books on these subjects.[********************]

He was born in Basra in 161 AH and died in 234 AH.[********************]

Yahya ibn Mu’in (RA)

Yahya ibn Mu’in was an extraordinary authority in the science of Hadith. As soon as he completed his elementary education, he devoted himself to studying Hadith and for this purpose freely sacrificed all his life and wealth. He spent the one hundred thousand coins he had received from his father on the study of Hadith. Eventually he became so poor and destitute that he could not even afford to obtain shoes. He studied Hadith under the following eminent muhaddiths: (a) Abd al-Salam ibn Harb, (b) Abdullah ibn al-Mubarak, (c) Yahya ibn Sa’id al-Qattan, (d) Waki’ ibn al-Jarrah, (e) Abd al-Rahman ibn Mahdi, (f) Sufyan ibn Uyaynah, (g) Hisham ibn Yusuf, and many others.[********************]

Yahya ibn Mu’in was not content merely to hear Hadith; he also wrote them down immediately. Ali ibn al-Madini said: No one wrote down as many Hadith as Ibn Mu’in did. Ibn Mu’in himself said:

I heard and recorded hundreds of thousands of Hadith with my own hand. He did not merely write them down; after recording each Hadith, he reflected deeply upon it and studied it, verifying and examining its accuracy.[********************]

Imam Ahmad ibn Hanbal (RA) said:

******************************************************

Whatever Yahya ibn Mu’in did not regard as a Hadith was not a Hadith at all.

He died in 233 AH in Madinah Sharif.[********************] His remarkable contribution to the science of Hadith criticism will be discussed later.

Abu Zur’ah al-Razi (RA)

Abu Zur’ah was a renowned hafiz of Hadith. Apart from Imam Abu Dawud, the other five muhaddiths of the Sihah Sittah were his students. Hafiz al-Dhahabi wrote about him:

******************************************************

Abu Zur’ah was unequalled in memory, talent and intelligence, Islamic knowledge, religious observance, and sound practice.[********************]

Abu Zur’ah travelled to Makkah, Madinah, Iraq, Syria, Jazirah, Khurasan and Egypt to study the science of Hadith. He wrote down Hadith with one hundred thousand chains of transmission. The testimony of the muhaddiths and historians concerning him is as follows:

******************************************************

He had memorized seven hundred thousand Hadith.[********************]

Abu Zur’ah was born in 200 AH and died in 264 AH.[********************]

Abu Hatim al-Razi (RA)

Imam Abu Hatim al-Razi was exceptionally accomplished in Hadith. He was a muhaddith of the same rank as Imam al-Bukhari. He was born in 195 AH, and in 209 AH he set out on foreign journeys to study and collect Hadith. He spent a long time on these journeys. He travelled on foot from Bahrain to Egypt, from Egypt to Ramla, from Ramla to Damascus, and from there to Tarsus. He then returned to Hims and reached Makkah. Setting out from there, he arrived in Iraq. When he completed this long journey, he was only twenty years old. He once said to his son Abd al-Rahman:

******************************************************

My dear son! In search of Hadith, I walked more than a thousand farsakhs.[********************]

After reaching Iraq, he stayed in Basra for eight months. Because of severe financial hardship there, he was forced to sell even the clothes he used. Eventually he was compelled to remain without food. Yet despite being afflicted by this extreme poverty and terrible destitution, he continued studying Hadith. Indeed, it was through enduring such hardships that he studied the science of Hadith and ultimately attained the rank of a renowned hafiz of Hadith and an imam of exceptional erudition.[********************]

Muhammad ibn Jarir al-Tabari (RA)

Ibn Jarir was a famous scholar of Hadith and author of a tafsir of the Noble Qur’an. He was born in 224 AH. He is regarded as a muhaddith of the rank of Imam al-Tirmidhi and al-Nasa’i. He learned and collected a great number of Hadith from the teachers of Imam al-Bukhari and Imam Muslim. Great muhaddiths also studied and received Hadith from him. Among them, Ahmad ibn Kamil, Muhammad ibn Abdullah al-Shafi’i and Makhlad ibn Ja’far are particularly noteworthy. Ibn Jarir composed many valuable and extensive books on tafsir, Hadith and various subjects of Islam. Ibn Kathir mentioned that he compiled a book of Hadith. He died in 310 AH.[********************]

Ibn Khuzaymah (RA)

His full name was Muhammad ibn Abu Bakr ibn Khuzaymah al-Naysaburi. He was a great imam of Hadith. For the purpose of studying Hadith, he travelled to Rayy, Baghdad, Basra, Kufa, Syria, Jazirah, Egypt, Wasit and other places, hearing Hadith from numerous renowned scholars. Among his teachers, the names of Ishaq ibn Rahwayh and Muhammad ibn Humayd al-Razi are particularly noteworthy.

He was exceptionally enthusiastic and resolute in studying Hadith. Imam al-Daraqutni said about him:

******************************************************

Ibn Khuzaymah was an established imam of Hadith and a reliable narrator. He had no equal.

He composed numerous books on Hadith and religious legal questions. He died in 311 AH.[********************]

Muhammad ibn Sa’d (RA)

Although Ibn Sa’d was famous as a great historian and biographer, he was also a great muhaddith of the third Islamic century. He was born in Basra in 168 AH. He heard Hadith from the leading muhaddiths of Basra. Thereafter he travelled to Kufa, Wasit, Baghdad, Makkah and Madinah, Syria, Yemen, Egypt and other major cities of the Muslim world, collecting and studying a great number of Hadith. Many renowned muhaddiths also studied and transmitted Hadith from him. It was said about him:

******************************************************

He possessed vast knowledge and was the author of numerous books. His books dealt with Hadith, fiqh and other subjects.[********************]

Ibn Sa’d was a muhaddith greatly loved by the transmitters of Hadith. He did not become involved in any of the upheavals of the society of his time. Consequently, he was able to disseminate and expand knowledge and to preserve earlier knowledge for the human society of later times.[********************]

Ishaq ibn Rahwayh (RA)

Ishaq was one of the greatest muhaddiths of the Tabi’ al-Tabi’in period. He first went to Abdullah ibn al-Mubarak to study Hadith. However, his young age proved an obstacle on this path. He then set out in search of other centers of Hadith learning. These centers were hundreds of thousands of miles apart. Ibn Rahwayh began travelling along these difficult routes and studied and collected Hadith from the great scholarly masters of Hadith. Among the provinces of the Muslim world where these Hadith centers were located, Iraq, the Hijaz, Yemen, Makkah and Syria were particularly notable. In each of these cities there were hundreds of centers of Hadith learning. Imam Ishaq visited nearly every one of them and studied and collected the treasure of Hadith.

His extraordinary and exceptionally sharp memory made this effort twice as effective and beneficial. He had countless Hadith memorized. He would recite several thousand Hadith from memory to his students and dictate them to them. For this reason, he never needed to consult a book. He himself said:

******************************************************

Whatever I hear, I memorize completely, and whatever I memorize, I never forget.

He was born in 161 AH and died in Nishapur in 238 AH at the age of seventy-seven.[********************]

Imam Ahmad ibn Hanbal (RA)

Imam Ahmad ibn Hanbal (RA) was an exceptionally erudite and highly skilled muhaddith in the science of Hadith. He was born in Baghdad in 164 AH. At first he began attending the gatherings of Imam Abu Yusuf. Later, in 187 AH, he devoted himself deeply to the study of Hadith. For the purpose of studying Hadith, he travelled throughout every city and region of the Muslim world.

At first, he began studying Hadith with the muhaddiths of Baghdad. At this stage, his teacher of Hadith was Hushaym ibn Bashir ibn Abu Hazim (d. 183 AH). He remained in his service continuously for four years—from the age of sixteen to twenty (179–183 AH).[********************] During this period, he heard a considerable number of Hadith from another Baghdad muhaddith, Umayr ibn Abdullah ibn Khalid. It has also been mentioned that he studied Hadith under two other muhaddiths, Abd al-Rahman ibn Mahdi and Abu Bakr ibn Ayyash.[********************]

In 186 AH, he began travelling abroad to study Hadith. First he went to Basra, and then to the Hijaz. For this purpose, he also went to Yemen and Kufa. He visited Basra five times in succession. On some visits, he stayed there continuously for three months. He travelled to the Hijaz five times. The sole purpose of all these foreign journeys was to study and collect Hadith. In fact, he studied and collected Hadith from the greatest muhaddiths of that time.[********************]

From the very beginning of his efforts to study and collect Hadith, Imam Ahmad followed one principle: to write down a Hadith as soon as he heard it. He did not rely entirely on his extraordinary memory. Rather, his consistently followed practice was to write on paper whatever he heard.[********************]

He had completely memorized the Hadith he had heard, yet despite this he never narrated a Hadith without consulting his own manuscript. If anyone asked him about a Hadith, even though he remembered and had memorized it, he would open his own book, look it up, and then read it aloud before them. Whenever he dictated a Hadith to anyone, after it had been written down he would say to him: Read aloud what you have written. His aim was to ensure that no difference should occur in the wording and expressions of the Hadith.[********************]

The leading muhaddiths of this age received Hadith from him. Among them, Imam al-Bukhari, Imam Muslim, Imam al-Shafi’i, Abd al-Razzaq and Waki’ are especially noteworthy. Imam al-Shafi’i relied completely on Imam Ahmad in determining the authenticity of Hadith. He repeatedly said to him:

******************************************************

O Abu Abdullah! Whenever an authentic Hadith comes to your attention, you must inform me of it. I shall determine my school of fiqh on its basis.[********************]

Imam Ahmad died in Baghdad in 231 AH.[********************]

Compilation of Musnad Works

The compilation of Hadith books known as musnad began in the first part of the third Islamic century. What type of book is called a musnad?

******************************************************

A muhaddith mentions all the Hadith relating to each Companion separately and together, without distinguishing whether they are authentic or not; moreover, the subject matter of the Hadith is completely varied. A book of this kind is called a musnad.[********************]

For example, a muhaddith mentions the name of the venerable Abu Bakr (RA). Then all the Hadith narrated from him on various subjects and reaching this muhaddith through different chains of transmission are recorded in one place. After that, the name of the venerable Umar (RA) is given, and all the Hadith narrated from him are recorded separately in one place. In this way, after the name of each Companion, all the Hadith narrated by him and received in book form through various chains of transmission are compiled in one place.[********************] At the beginning of the third century, a tendency to compile Hadith books of this type became evident. At this stage, the following musnad works are mentioned: (1) Musnad of Ubaydullah ibn Musa (d. 213 AH), (2) Musnad al-Humaydi (d. 219 AH), (3) Musnad of Musaddad ibn Masarhad (d. 228 AH), (4) Musnad of Ishaq ibn Rahwayh (d. 238 AH), (5) Musnad of Uthman ibn Abu Shaybah (d. 239 AH), (6) Musnad of Imam Ahmad ibn Hanbal (d. 231 AH), (7) Musnad of Ibn Humayd (d. 249 AH), (8) al-Musnad al-Kabir of Ya’qub ibn Shaybah (d. 262 AH), (9) Musnad of Muhammad ibn Mahdi (d. 276 AH), (10) al-Musnad al-Kabir of Baqi ibn Makhlad al-Qurtubi (d. 272 AH), (11) Musnad of Abu Dawud al-Tayalisi (d. 204 AH).

However, this method of compiling Hadith books is not free from defects. Through it, it becomes difficult to form a clear understanding of the authenticity of a Hadith, the reliability of its chain of transmission, and its status. Nevertheless, it cannot be denied that this method of compiling Hadith books contains some benefit. First, it provides an opportunity to study the Hadith of the Noble Messenger (SAW) separately from other reports. Second, it clearly shows how many people narrated Hadith from a particular Companion. It is also possible that a particular chain of transmission of a Hadith may be weak, while another chain for the same Hadith may be sound and acceptable. Consequently, the Hadith transmitted through the weak chain may also, with support from the reliable chain, be considered authentic and accepted.[********************]

Nor can it be supposed that the muhaddiths who compiled musnad works simply attached to the names of the Companions whatever they found under the name of Hadith, like the blind or like one gathering wood in the dark. In reality, such an assumption is baseless and improper. For they verified and examined the accuracy of every Hadith with the utmost dedication. For this purpose, they applied profound scrutiny and observation. They travelled from country to country and spent their entire lives engaged in the difficult and most rigorous task of collecting, verifying, examining, and selecting Hadith. Many compilers of musnad works accepted not a single Hadith without properly verifying the original Hadith and its chain of transmission. In many musnad works, the Hadith of each Companion were also arranged according to the method of compiling fiqh. In this connection, the name of al-Musnad al-Kabir compiled by Baqi ibn Makhlad is noteworthy. Some others arranged each Hadith with mention of its various chains of transmission and its various narrators.[********************]

Regarding the compilation of various books at this stage, Allamah Ibn Hajar al-Asqalani wrote:

******************************************************

******************************************************

Eventually, some imams of Hadith desired to compile separately only the Hadith relating to the Noble Prophet (SAW). At this time, Ubaydullah ibn Musa al-Absi al-Kufi, Musaddad ibn Masarhad al-Basri, Asad ibn Musa al-Umawi, and Na’im ibn Hammad al-Khuza’i, who was residing in Egypt, each compiled a musnad. The later imams of Hadith followed in their footsteps. Not a single imam among the hafizs of Hadith can be found who did not compile his collected Hadith according to the method of composing a musnad work. Imam Ahmad ibn Hanbal, Ishaq ibn Rahwayh, Uthman ibn Abu Shaybah and other great muhaddiths like them also adopted this method. Some compilers of Hadith followed both the chapter-based and musnad methods in compiling Hadith books, such as Abu Bakr ibn Abu Shaybah.[********************]

As stated earlier, there is some difference between compiling a book by chapters and compiling a Hadith book according to the musnad method. In chapter-based compilation, Hadith are arranged according to subject matter, with the Hadith on each subject placed in a separate chapter. For example, Hadith concerning prayer are placed in one chapter, Hadith concerning fasting in the chapter on fasting, and Hadith concerning taqwa and piety in a separate chapter. In contrast, the musnad method consists of bringing together all the Hadith narrated by each Companion, regardless of their subject matter—whether they concern prayer, fasting, or taqwa and piety. For example, all the Hadith narrated from the venerable Abu Bakr al-Siddiq (RA), whatever their subject, are gathered and recorded under the title Musnad Abu Bakr al-Siddiq; this is the method of compiling a musnad work. If these two methods are compared in terms of reliability and evidentiary value, a clear difference between them will also be observed. At the beginning of a Hadith book compiled by chapters are those reports that are important from the perspective of belief or practice. Therefore, the compilers gather in the relevant chapter only those Hadith worthy of being cited as general proof and evidence, regardless of which Companion narrated them. The sole task of the compilers of musnad works, however, is to collect, arrange and bring together all types of Hadith. For this reason, they bring together the Hadith without judging whether the original Hadith is authentic or inauthentic.

To demonstrate the difference between the chapter-based and musnad methods, the renowned muhaddith al-Hakim al-Naysaburi showed how Hadith are included and titled according to both methods. He wrote: If Hadith are collected according to the musnad method, the title would be:

******************************************************

Mention or narration of all the Hadith narrated by the venerable Abu Bakr al-Siddiq from the Noble Prophet (SAW).

Under this heading, all the Hadith narrated by the venerable Abu Bakr would be cited.

The second title would then be:

******************************************************

Mention of the Hadith narrated by Qays ibn Abu Hazim from the venerable Abu Bakr (RA).

Here the compiler must mention all the Hadith narrated from the venerable Abu Bakr (RA) through Qays. There is no need to judge whether they are authentic or inauthentic.

But when a Hadith book is compiled by chapters, the title of each chapter is specified according to its subject matter. For example, the title would then be:

******************************************************

Mention of what has been authentically established and narrated from the Noble Messenger (SAW) concerning purification, prayer or any other matter of worship.[********************]

Elsewhere, Ibn Hajar al-Asqalani wrote regarding this distinction:

******************************************************

The method of compiling a Hadith book by chapters is to mention only those reports that are suitable to serve as proof or evidence. In contrast, the method of those who compile musnad works is different, because their primary purpose is simply to include the narrations of Hadith.[********************]

Musnad works are essentially vast repositories of hadiths transmitted through various chains. From them, it becomes quite easy to form an idea of the soundness or weakness of hadiths. The purpose of compiling such a work is to gather together all the hadiths transmitted through each individual chain, so that no transmitted hadith remains uncompiled. When all the transmitted hadiths, sound and unsound alike, are collected and compiled in one place, a critic skilled in hadith scholarship and precise judgment can examine every narration on the touchstone of criticism and determine which hadith is sound and which is not, which chain is free of defect and which is not. It is even possible and easy, on the basis of this Musnad, to determine how many times each hadith was transmitted, through which chains, in what wording through each chain, and what condition each chain was in.

The hadith scholar al-Hakim al-Nishapuri wrote:

The Musnad works compiled in Islam contain only the hadiths narrated by the Companions. Their chains of transmission are reliable and free of defects. Examples are the Musnad of Ubaydullah ibn Musa and the Musnad of Abu Dawud Sulayman ibn Dawud al-Tayalisi. Indeed, these two hadith scholars were the first in Islam to begin compiling Musnad works on the basis of individual narrators. Some hold that Dawud al-Tayalisi was the first to compile a Musnad. After these two, Musnad works were compiled by Ahmad ibn Hanbal, Ishaq ibn Ibrahim al-Hanzali, Abu Khaythama, Zuhayr ibn Harb, and Ubaydullah ibn Umar al-Qawariri. Thereafter, many works were compiled on the basis of individual narrators. In this manner of incorporating hadiths, no distinction was made between defective and sound chains.

Al-Hakim used extremely harsh language concerning Musnad works. He expressed this view regarding all Musnad works. There is no doubt that most of these works are of this character, but not every Musnad work is guilty of this defect. It cannot at all be denied that some compilers of Musnads exercised considerable caution in selecting hadiths and included them in their works. For example, the eminent scholar al-Suyuti wrote concerning Ishaq ibn Rahawayh:

******************************************************

As Abu Zur’ah al-Razi mentioned, Ishaq included, in the name of each Companion, only those hadiths narrated by that Companion that were sound and acceptable.

The Musannaf of Abu Bakr ibn Shaybah

At this stage, the hadith works of Imam Abu Bakr ibn Shaybah deserve special mention. His compiled Musnad and Musannaf are renowned hadith works of the third Hijri century. The hadith scholars unanimously describe the Musannaf as an unparalleled work. In their view, it is also a source of great honor. Hafiz Ibn Kathir went so far as to say:

******************************************************

The Musannaf is such a work that no one has ever compiled another like it, either before it or after it.

Hafiz Ibn Hazm al-Andalusi declared it more important and more esteemed than the Muwatta of Imam Malik. Indeed, more hadiths were taken from Abu Bakr ibn Shaybah’s Musannaf than from the Muwatta for the three renowned works of the Sihah Sittah: Sahih Muslim, Sunan Abu Dawud, and Sunan Ibn Majah.

This work contains only hadiths relating to ahkam—hadiths from which some legal ruling of fiqh may be derived. Yet no particular school of fiqh was given precedence, nor was greater importance attached to any one of them. Rather, every hadith found among the transmitters of hadith in the regions of Hijaz and Iraq was included in this work according to an entirely impartial principle. Consequently, every jurist can independently and impartially adopt his own view from this work and gather the hadith basis or evidence supporting it.

Another feature of this work is that, alongside each hadith nabawi, the statements and fatwas of the Companions and the Tabi’un have also been quoted. Thus, it is easy to learn what views the Companions and the Tabi’un held concerning each hadith. The author of Kashf al-Zunun wrote about this work:

******************************************************

It is a vast work. The fatwas of the Tabi’un, the statements of the Companions, and the hadiths of the Messenger (peace be upon him) have been included in it with their chains of transmission, according to the method of the hadith scholars, and its chapters and sections have been arranged according to the method followed in compiling books of fiqh.

When Ibn Abu Shaybah’s distinguished student, Shaykh al-Islam Baqi ibn Makhlad, went to Andalusia with this work, some circles opposed it; nevertheless, the ruler there, Muhammad ibn Abd al-Rahman, listened to it from beginning to end and instructed the keeper of the royal library:

******************************************************

This is such an important work that our library greatly needs it. Therefore, arrange for a copy to be made.

The Musnad of Imam Ahmad

The hadith work compiled by Imam Ahmad ibn Hanbal—the Musnad of Ahmad—is a vast, extraordinary, and unparalleled work of this century. It would not be an exaggeration to call it an encyclopedia of hadith scholarship. Hadith scholars of every period, both before and after it, have acknowledged its exceptional value and importance in emphatic terms. They said:

******************************************************

After Bukhari and Muslim, the Musnad of Ahmad is the most comprehensive and soundest work in hadith. All the hadiths necessary for the religious and worldly needs of Muslims in their practical lives have been compiled and recorded in this vast work.

Imam Ahmad was able to prepare this work through years of boundless, tireless effort and devotion. From the time he began studying hadith, he started writing them down as he memorized them. In terms of age, he began this work when he was only sixteen. Thereafter, he devoted his entire life exclusively to it. The aim of his life was to make this hadith work as comprehensive as possible and a source containing all the necessary hadiths. He used to write the hadiths on separate pages. Eventually, they became the manuscript of a vast work.

But Imam Ahmad’s lifespan ended before his supreme aspiration and labor could be completed. Hearing the approach of death, the first thing he did was gather his children and family members, recite this vast compilation of hadiths to them from beginning to end, and have it written out separately and clearly. However, Imam Ahmad was unable to sift and arrange the hadiths compiled through his lifelong effort into a systematically organized book.

Shah Abd al-Aziz al-Muhaddith al-Dihlawi wrote:

******************************************************

Although the Musnad of Ahmad is the hadith work compiled by this great and honored Imam, two people later added many more hadiths to it. One was his son, Abdullah, and the other was Abu Bakr al-Qati’i, who transmitted this work from Abdullah.

Regarding the total number of hadiths included in this work, the hadith scholars and historians have written:

******************************************************

The Musnad of Ahmad originally contained thirty thousand hadiths. Through additions by his son, its number ultimately reached forty thousand hadiths.

Some have said that its total number of hadiths is forty thousand, but after repetitions are excluded, the number is thirty thousand.

Imam Ahmad compiled this work strictly according to the Musnad method. He named each Companion individually. He then listed, one after another, all the hadiths of the Prophet (peace be upon him) narrated by that Companion. Once those hadiths had been listed, he cited another Companion and the hadiths narrated by him. He did not arrange it according to subject matter. Thus, immediately alongside a hadith concerning hudud, one may find a hadith concerning worship and fear of the Hereafter.

Only eighteen Musnads are mentioned in this work. First is the Musnad of the ten Companions given the glad tidings of Paradise. Second is the Musnad of Ahl al-Bayt; third, that of Abdullah ibn Mas’ud; fourth, that of Abdullah ibn Umar; fifth, those of Abdullah ibn Amr and Abu Marmasa; sixth, that of Hazrat Abbas; seventh, that of Abu Hurayra; eighth, that of Anas ibn Malik; ninth, that of Abu Sa’id al-Khudri; tenth, that of Jabir ibn Abdullah; eleventh, the Musnad of the Makkan Companions; twelfth, that of the Medinan Companions; thirteenth, that of the Companions who lived at al-Suffah; fourteenth, that of the Companions of Basra; fifteenth, that of the Companions of Syria; sixteenth, that of the Ansar; and seventeenth, the Musnad of Hazrat Aisha. Overall, the Musnad is divided into 172 parts.

Imam Ahmad wanted to arrange this work as an unparalleled repository of sound hadiths. His earnest desire was that, whenever a disagreement arose among students of hadith concerning a hadith, this work would serve as its final arbiter and would be a reliable document concerning the chains of transmission of the hadiths.

Abdullah, the son of Imam Ahmad, asked him:

******************************************************

Why do you dislike compiling books, when you yourself have compiled a Musnad?

In reply, Imam Ahmad said:

******************************************************

I compiled this work as an ‘imam,’ so that whenever people disagree about a sunnah or hadith of the Messenger of Allah (peace be upon him), they may obtain a final judgment from it.

Imam Ahmad’s nephew, Hanbal ibn Ishaq, said:

******************************************************

My honored uncle, Imam Ahmad, gathered me and his two sons, Salih and Abdullah, and recited this entire Musnad to us in our presence. No one besides us was able to hear the entire work from his own mouth. He told us: “I compiled and prepared this work after sifting it from more than seven hundred and fifty thousand narrations. Whenever Muslims disagree about a hadith of the Messenger of Allah (peace be upon him), turn to this book to find that hadith—that is, search for it in this book. If it is found here, that is good; if it is not found, it should not be regarded as an authoritative or established hadith.”

The final part of Imam Ahmad ibn Hanbal’s statement in the lengthy quotation above requires analysis. In explaining it, Imam al-Dhahabi said:

******************************************************

Imam Ahmad’s statement is to be understood in relation to the general situation. Otherwise, in Muslim, Bukhari, the Sunan works, and other juz’ works, we find sound hadiths that are not in the Musnad.

Hafiz Shams al-Din al-Jazari wrote:

******************************************************

By these words, Imam Ahmad intended to point to the sources of the hadiths. This is true, for there is probably no hadith whose “source” is not mentioned in this Musnad.

The hadith work compiled by Imam Ahmad could have attained this high rank; but because he was unable to complete its compilation fully during his lifetime, many sound hadiths and the narrations of many Companions could not be included in it. Hafiz Ibn Kathir wrote while discussing this:

******************************************************

Although this Musnad compiled by Imam Ahmad is unparalleled and unrivaled in the abundance of its chains of transmission and the excellence of its composition, a great number of hadiths were completely omitted from it. Indeed, it is said that no hadith narrated by nearly two hundred Companions was quoted in it, even though hadiths narrated by them were quoted in Bukhari and Muslim.

Despite all this, the distinctive merit of the Musnad of Ahmad cannot at all be denied. It is unanimously acknowledged that it contains not a single fabricated, self-invented, baseless hadith. Imam Ibn Taymiyyah wrote that there is no hadith of this kind in the Musnad. Moreover, no second collection of sound hadiths of such magnitude exists. Hafiz Nur al-Din al-Haythami wrote:

******************************************************

As a collection of sound hadiths, the Musnad of Ahmad is sounder than other hadith works.

Imam Ahmad compiled the hadiths after weighing them according to his own standard. The hadith scholars said:

******************************************************

Imam Ahmad decided that, according to his own conditions, he would include nothing in his work except especially sound hadiths.

I said earlier that Imam Ahmad was unable to complete this work in every respect during his lifetime. For this reason, many hadiths added by Abdullah, the son of the Imam, and by Hafiz Abu Bakr al-Qati’i are found in it.

Allama Ahmad al-Banna fully edited this vast work and rearranged it according to chapters and subject matter. Recently, its extensive twenty-one-volume edition was published in Egypt under the title Fath al-Rabbani, accompanied by his detailed commentary, included under the title Bulugh al-Amani. In our view, it is now a vast and unparalleled treasure of hadith.

Ahmad al-Banna wrote about the hadiths of the Musnad:

After examining and verifying the hadiths of the Musnad, I found that it contains six types of hadiths in total. First are the hadiths narrated by Abu Abd al-Rahman Abdullah, the son of Imam Ahmad, which he heard directly from the Imam. This is essentially the Musnad of Ahmad, and it constitutes three-quarters of the present work.

Second are those hadiths that Abdullah heard from Imam Ahmad and other hadith scholars. Their number is very small.

Third are those hadiths that Abdullah heard from hadith scholars other than his father. They are known as the Zawa’id of Abdullah, or “Abdullah’s additions.” Their number is large.

Fourth are those hadiths that Abdullah himself read before his father and recited to him, but did not hear from his father. Their number is also small.

Fifth are those hadiths that Abdullah neither read to his father nor heard from him, but found in his father’s book in his father’s own handwriting. Their number is also small.

Sixth are those hadiths narrated by the renowned and universally recognized hadith scholar Hafiz Abu Bakr al-Qati’i from hadith scholars other than Abdullah and his father, Imam Ahmad. Their number is the smallest of all.

The Final Stage of Hadith Compilation

The preceding discussion has made it clear to readers that, in the third Hijri century, the study, propagation, compilation, and composition of books of hadith achieved greater development, expansion, and excellence. Each of its branches became established with an independent and self-contained status. During this century, hadith scholars and transmitters devoted themselves to the study and practice of hadith on a much broader basis than before. Collectors of hadith traveled to every center of the Muslim world in search of hadith, went to each place, and gathered and compiled the scattered hadiths. By bringing these collected hadiths together, they produced many valuable and substantial works.

During this century, a situation arose in Muslim society that made the development of an independent field of knowledge called hadith science extremely necessary. In the terminology of hadith scholarship, it is called “the science of hadith analysis and criticism.” To gain a clear understanding of the field of hadith analysis and criticism, a detailed discussion of the situation described above is necessary.

Muslim Society in the Third Century

Muslim society in the third century must, in a word, be described as afflicted by numerous anti-Islamic ideologies and fitnah and disorder. The repeated severe attacks that Islam suffered from the earliest period of the Rightly Guided Caliphs onward may be called, in military terminology, “external aggression.” In particular, the attacks during the periods of Hazrat Uthman and Hazrat Ali may be counted among them. Islam, however, repelled all these external attacks through its inherent strength and steadfastness. Later, efforts were made to crush the Islamic caliphate and erase every trace of Islam in the all-encompassing flood of jahiliyyah. But through the tireless efforts, devotion, and dedication of the sincere Tabi’un in the post-Companion period, Islam was able to keep its ideological foundation strong and firm. Having failed to destroy Islam through external attacks, its enemies devoted all their power to causing extreme devastation through covert conspiracies from within. At this stage, the enemies of Islam began to spread among ordinary Muslims, without restraint, various thoughts, opinions, beliefs, and doctrines in Islam’s name; as a result, Islam was on the verge of being extinguished from within, like a lamp without oil.

Among the false ideas and doctrines that arose in Muslim society during this period, the first was the powerful tendency toward unrestrained rationalism and rational argumentation. Even the fundamental beliefs of Islam began to be weighed and tested on the touchstone of reason. Whatever did not pass the scale of human reason and conscience, narrow and limited as they are, began to be rejected. Consequently, several fundamental beliefs of Islam—on which Islam’s foundation rests—began explicitly to be denied and abandoned.

After this, a fierce tumult of discussion and controversy arose in Muslim society over whether the Qur’an was created or “other than created” (uncreated and eternal). As a result, the inclination to follow the Qur’an’s clear directives faithfully disappeared, and people began to fall into confusion and misguidance through this wholly unnecessary and irrelevant debate.

Toward the end of the Abbasid period, atheism began to spread in Muslim society as a doctrine and belief. The atheists of that time openly claimed to be Muslims, but inwardly they completely rejected the entire din. During this period, Greek works on philosophy and science were translated into Arabic, and they began to be widely read and studied in Muslim society. As a result, the ideas of atheism and irreligion gradually came to be accepted by the people as scientific doctrines.

At this time, baseless tales and stories from ancient times also began to spread widely among the Muslim public. Every effort was made to embellish fabricated stories and make them more attractive to the people. There was no hesitation in giving them the language and style of hadith and passing them off as hadiths of the Messenger. Consequently, ordinary Muslims turned their attention away from the Qur’an and the hadiths of the Messenger and focused it entirely in the opposite direction. In reality, all these matters were a grave fitnah for Islam, and the widespread tendency to fabricate hadiths was the practical form of this fitnah.

At every stage of the aforementioned fitnas, it is a matter of great wonder that strenuous efforts were made to seek support from the Messenger’s hadith. But when not even the slightest support for any of them was found in the genuine hadith of the Messenger, they all—or nearly all the proponents of these fitnas—composed statements of their own, attached chains of transmission (isnads) to them in the Messenger’s name, and began presenting them in such a way that everyone would believe them to be words issuing from the Messenger’s mouth—or at least that there would be no apparent reason to doubt them in this respect. In precisely this situation, the indispensable need arose to weigh and verify every hadith on the touchstone of criticism, and the science of hadith criticism was applied fully as an effective and reliable method for examining every statement narrated in the name of hadith and determining which was actually the Messenger’s word and which was not. [******************** Based on the discussion from pages 342 to 361 of the book.] As a result, this attack from within, intended to destroy Islam, ultimately ended in complete failure. It can easily be imagined that if, at that time, such serious attention had not been devoted to verifying and examining hadith, the heaps of fabricated hadith would have completely overwhelmed the Muslim mind and led it wholly astray; there is no room for the slightest doubt about that. Whenever, during each of the aforementioned fitnas, the Muslims’ attention began turning away from the Qur’an and hadith, great men were seen emerging in society who vigorously undertook measures to safeguard hadith, cast away the accumulated refuse, established the genuine hadith of the Messenger publicly, and illuminated the Muslim mind with the undimmed light radiating from the Messenger’s genuine hadith. The extensive efforts undertaken in this matter at both governmental and private levels will remain eternally brilliant in the history of knowledge, science, and culture.

A detailed discussion has already been presented concerning the extensive measures undertaken at the governmental level for the collection and compilation of hadith after the Rightly Guided Caliphate, when Umar ibn Abd al-Aziz of the Umayyad dynasty was chosen as caliph. At this point it may be declared again that had these measures for collecting and preserving hadith not been adopted, a vast number of the hadith of the Noble Messenger would have disappeared from the face of the earth.

Even during the Abbasid period, when the clouds of grave danger over hadith were gathering, a caliph—actually a king—took the initiative to preserve hadith and disseminate it correctly. He was al-Mutawakkil ala Allah (232 AH). He was naturally attracted to the Sunnah of the Messenger. As soon as he assumed responsibility for governing the realm, he sent instructions throughout the Muslim world to arrange for the preservation of hadith and its extensive teaching. The foremost hadith scholar of that time, Abu Bakr ibn Abi Shaybah, began teaching hadith at the Jami‘ al-Rusafah. As a result, nearly thirty thousand people gathered from various regions of the Muslim world to study hadith with him. Meanwhile, his own brother, Uthman ibn Abu Bakr, began teaching hadith at the Jami‘ al-Mansur, and a similar number of students of hadith attended his sessions.

Seeing al-Mutawakkil’s sincere efforts toward the teaching and preservation of hadith, the hearts of the entire Muslim populace overflowed with fervent prayers for him before Allah; they became eloquent in his praise, and all continued to show him profound respect and honor. Indeed, the following statement of the people became a common saying at that time:

******************************************************

There were only three caliphs: Abu Bakr, for suppressing and killing the apostates; Umar ibn Abd al-Aziz, for ending oppression and tyranny; and al-Mutawakkil, for reviving hadith and the Sunnah and suppressing and destroying the people of false doctrines. [********************]

On the other hand, after hadith had been collected, compiled, selected, and sifted, the task of producing advanced works comprising entirely authentic hadith was also completed during this century with extraordinary importance, distinction, breadth, and depth. By Allah’s grace, several individuals endowed with the talent and skill essential for this vast and difficult task appeared. They were the six authors of the six most authentic hadith books—the six foremost hadith scholars:

1. Imam al-Bukhari, 2. Imam Muslim, 3. Imam al-Nasa’i, 4. Imam al-Tirmidhi, 5. Imam Abu Dawud, and 6. Imam Ibn Majah. The hadith books compiled by each of them are individually marvels in the history of knowledge and culture.

Here we shall first briefly discuss the life story of each hadith scholar and then present separately a detailed account of the hadith books they compiled. From this discussion, it will be possible to gain a clear understanding of the supreme excellence attained by hadith during this century.

The Six Greatest Figures in the Science of Hadith

Imam al-Bukhari (may Allah have mercy on him)

The full name of Imam al-Bukhari (may Allah have mercy on him) was Abu Abdullah Muhammad ibn Isma‘il ibn Ibrahim. He was born in the city of Bukhara, inhabited by Muslims and the cradle of Islamic culture and civilization, on Friday, 13 Shawwal 194 AH. His father passed away while he was still a child. He was raised and nurtured in the loving lap of his mother. While he was engaged in receiving elementary education at the maktab, an intense desire to study hadith arose in his heart. Concerning this, Imam al-Bukhari (may Allah have mercy on him) himself said:

******************************************************

While I was occupied with elementary studies at the maktab, I was inspired by the necessity of memorizing hadith. [********************]

When he was asked how old he was at that time, he said: “Ten years old or younger. [********************]

At the age of eleven, Imam al-Bukhari’s extraordinary talent in hadith narration manifested itself spontaneously. An incident from that period is noteworthy. At that time (********************), a hadith was being publicly narrated through the chain Sufyan from Abu al-Zubayr, and Abu al-Zubayr from Ibrahim. As soon as he heard this chain from the contemporary hadith scholar al-Dakhili, he exclaimed:

This chain is incorrect, because—********************—Abu al-Zubayr did not narrate any hadith whatsoever from Ibrahim.

The hadith scholar al-Dakhili was stunned by the audacity of this eleven-year-old boy. He rebuked the boy. Imam al-Bukhari (may Allah have mercy on him) then said:

******************************************************

If you have the original book with you, open it and look for yourself (and verify the truth of what I have said).
# The city of Bukhara is located in the Republic of Uzbekistan. At present, this city is part of the Russian Empire of Central Asia. It is regarded as a principal city in the Ma wara’ al-Nahr region, on the banks of the Jihun River, 300 kilometers from Samarkand in Iran.

Imam al-Bukhari said: “Here, ‘Abu al-Zubayr’ has been stated incorrectly in this chain. In fact, the chain of narration should be: ‘Zubayr ibn Adi from Ibrahim.’”

Thereupon the hadith scholar al-Dakhili opened the original book and found that the boy Abu Abdullah was right; the original book contained precisely that wording. [********************]

By the time Imam al-Bukhari had passed the age of sixteen, he had completely memorized the hadith books compiled by Abdullah ibn al-Mubarak and Imam Waki‘. [********************]

After this, Imam al-Bukhari went on pilgrimage accompanied by his mother and brother. Before that, he had completed hearing hadith from all the hadith scholars residing in Bukhara. This journey took place in 210 AH. [********************] After arriving for the pilgrimage, he remained in the Hijaz continuously for six years. At that time, just as he devoted himself extensively to studying hadith, he also engaged fully in writing alongside it. Regarding his writing and book production during this period, Imam al-Bukhari himself said:

******************************************************

When I was over eighteen years old, I composed a book concerning the judgments and decisions of the Companions and the Successors. Then, while sitting near the grave of the Noble Messenger in Madinah, I wrote the book al-Tarikh al-Kabir. I carried on this writing by moonlight. [********************]

For the purpose of studying and collecting hadith, Imam al-Bukhari traveled through many countries and cities. Upon arriving in each city, he mastered all the hadith that could be obtained there. Then he departed for another city. In this way, there was no notable city in the vast Islamic realm where he did not go and collect hadith. In this connection, Allama al-Dhahabi mentioned the names of cities such as Baghdad, Mecca, Basra, Kufa, Ascalon, Hims, and Damascus, and also recorded the names of the hadith scholars in each city from whom Imam al-Bukhari studied and collected hadith. [********************]

But it seems that this list is not complete. Allama al-Khatib al-Baghdadi stated in a single sentence concerning Imam al-Bukhari’s travels through these lands:

******************************************************

In pursuit of the science of hadith, he visited every hadith scholar in the entire city. [********************]

To provide a comprehensive idea of these travels, he himself said:

******************************************************

I went to Syria, Egypt, and al-Jazirah twice each. I went to Basra four times. I remained in the Hijaz continuously for six years. As for how many times I went to Kufa and Baghdad and attended the hadith scholars’ sessions, I cannot count them. [********************]

Once Imam al-Bukhari (may Allah have mercy on him) came to Samarkand, nearly four hundred hadith scholars gathered before him. They had already heard of Imam al-Bukhari’s reputation for profound and extensive knowledge of hadith. For this reason, they wished to test him. To this end, they detached the main passages of several hadith from their chains of transmission, attached them to the chains of other hadith, and also rearranged the chains. They then recited these before Imam al-Bukhari (may Allah have mercy on him) and asked him to verify their authenticity and accuracy. All these hadith were as clear as a mirror to Imam al-Bukhari (may Allah have mercy on him). Thus, he had no difficulty or delay in understanding where the wording and chains had been altered. He began reading each hadith and pointing out its defects, and ultimately presented every hadith to the assembled hadith scholars in its original form, together with its own chain. The hadith scholars could not help accepting this answer of Imam al-Bukhari (may Allah have mercy on him) as completely true. Historians have written that a similar question was also put to Imam al-Bukhari in Baghdad, and after hearing his answer, the hadith scholars were ultimately compelled to acknowledge his superiority. [********************]

Mentioning Imam al-Bukhari’s sharp memory, it has been said:

******************************************************

He would read a book only once and memorize the entire book after seeing it just once. [********************]

The enormous, extensive, and profound knowledge he possessed of hadith is clearly demonstrated by the candid acknowledgment of the hadith scholars of the world. Here are quotations from several of them:

Ibn Khuzaymah (may Allah have mercy on him) said:

******************************************************

Under the heavens, I have seen no one greater in knowledge and memorization of the Messenger’s hadith than Muhammad ibn Isma‘il al-Bukhari. [********************]

One day Imam Muslim visited Imam al-Bukhari (may Allah have mercy on him) and kissed his forehead. He said:

******************************************************

Permit me to kiss your feet, O master of all masters, the greatest of the hadith scholars, and the physician of the diseases of hadith. [********************]

Imam al-Bukhari was an extremely courteous, courageous, and pure-natured person. He was exceptionally vigilant and keenly conscious of his self-respect. He paid no attention whatsoever to the courts of kings and rulers; rather, he strove with all his might to remain far removed from them.

At that time, the governor of Bukhara was Khalid ibn Ahmad al-Dhuhli. He sent an instruction to Imam al-Bukhari (may Allah have mercy on him) through a messenger:

******************************************************

Bring your compiled books of hadith and history to me; I wish to hear them from you.

Imam al-Bukhari (may Allah have mercy on him) explicitly refused to comply with this instruction and sent the messenger back with the following reply:

******************************************************

Tell the king this from me: I cannot dishonor hadith by taking it to the courts of kings and rulers. If he needs this, let him come to me in the mosque or in my home. And if he does not like this proposal of mine, what can be done? He is, after all, the king……….

Ibn Hajar al-Asqalani said:

******************************************************

This became the cause of estrangement and hostility between Imam al-Bukhari and the king. [********************]

But Imam al-Hakim mentioned another reason for this hostility. He said:

******************************************************

The reason Abu Abdullah left the city of Bukhara was that King Khalid ibn Ahmad had ordered him to come to the royal palace and teach his children the books of history and hadith. But Imam al-Bukhari refused to obey this order and sent word that it could never be desirable for him to teach this book to some people in particular while refusing to teach it to others. [********************]

Thereafter Imam al-Bukhari (may Allah have mercy on him) left for a city called Khartank, situated near Samarkand, and fervently implored Allah to protect him from this severe affliction to the religion of Islam. In the supplication he made after the night prayer at that time, he said:

******************************************************

O Allah! This vast earth has become constricted for me, so now take me to You. [********************]

Imam al-Bukhari died in the city of Khartank on 30 Rajab 256 AH, at the age of sixty-two. [********************]

Imam al-Bukhari (may Allah have mercy on him) has departed from this world, but he left behind for the Muslim world several priceless and monumental books as primary sources of Islamic knowledge. Among his invaluable works, two are famous and foremost: one is Sahih al-Bukhari, a compilation of hadith, and the other is Tarikh al-Kabir. [********************]

Imam Muslim (may Allah have mercy on him)

The full name of Imam Muslim (may Allah have mercy on him) was Abu al-Husayn Muslim ibn al-Hajjaj al-Qushayri al-Nishapuri. He was born in 204 AH in Nishapur, in Khurasan. From childhood he devoted himself to the study of hadith. For the purpose of studying hadith, he visited all the major centers of the Muslim world. He went to cities such as Iraq, the Hijaz, Syria, and Egypt, where he studied and collected hadith from the leading teachers and hadith scholars residing there.

When Imam al-Bukhari (may Allah have mercy on him) arrived in Nishapur, Imam Muslim (may Allah have mercy on him) accompanied him. He also took a substantial share of his vast knowledge of hadith. When a hostile campaign against Imam al-Bukhari began in that city, Imam Muslim tried to resist it. One day an incident occurred. He was present with the other students at a session of his hadith teacher, Muhammad ibn Yahya al-Dhuhli. The hadith scholar al-Dhuhli suddenly announced:

******************************************************

Whoever holds Imam al-Bukhari’s view on a particular issue and accepts his opinion should leave my gathering.

As soon as he heard this, Imam Muslim stood up, returned to his home, and sent back the written collection of hadith he had heard and received from this teacher. Thereafter he completely abandoned narrating hadith through al-Dhuhli’s chain. [********************]

Imam Muslim possessed vast and immense knowledge of hadith. Hadith scholars are completely agreed that he was an imam of hadith. [********************] The great hadith scholars of his time studied and received hadith from him. Among them, the names of Abu Hatim al-Razi, Musa ibn Harun, Ahmad ibn Salamah, Yahya ibn Sa‘id, Muhammad ibn Makhlad, and Imam al-Tirmidhi are especially noteworthy. They were unanimous regarding Imam Muslim’s greatness and superiority. They all acknowledged his exceptionally high rank and standing in hadith. Moreover, his invaluable books and profound scholarship provide irrefutable proof of this. Among them, his Sahih Muslim, al-Musnad al-Kabir, and al-Jami‘ al-Kabir are especially noteworthy. Imam Muslim died in Nishapur in 261 AH at the age of fifty-seven. [********************]

Imam al-Nasa’i (may Allah have mercy on him)

The full name of Imam al-Nasa’i (may Allah have mercy on him) was Abd al-Rahman Ahmad ibn Shu‘ayb ibn Ali ibn Bahr ibn Mannan ibn Dinar al-Nasa’i. He was born in 215 AH in the city of Nasa, in Khurasan. [********************]

Imam al-Nasa’i (may Allah have mercy on him) was a great memorizer of hadith. At the age of fifteen, he traveled abroad to study and collect hadith. First he went to Qutaybah ibn Sa‘id al-Balkhi, remaining there for one year and two months and studying and collecting hadith from him. Then he went to Egypt, where he remained for a long time. During this period he completed several books. These books became especially famous among the people, who began hearing hadith from him at that time.

After leaving Egypt, he arrived in Damascus in 302 AH. There he completed a book praising Ali and the family of the Messenger. He had observed that, under the influence of Umayyad rule, the people had begun to harbor negative opinions about Ali (may Allah be pleased with him) and the family of the Messenger (peace and blessings be upon him). To remove this tendency or reduce its severity, he began reading the book in the congregational mosque of Damascus. A man stood up and asked: “Have you written anything praising Muawiyah?” Imam al-Nasa’i replied: “It is enough for Muawiyah to escape with equal standing. What is there to praise him for?”

As soon as he said this, voices arose from every side: “This man is a Shi‘a; this man is a Shi‘a.” Saying this, they began beating him mercilessly. Imam al-Nasa’i was gravely injured and became distressed. He said: “Take me to Mecca, so that I may breathe my last there.” When he was taken to Mecca, he died there in 303 AH at the age of eighty-nine, and he was buried between Safa and Marwah. [********************]

Imam al-Nasa’i composed many valuable books on hadith and matters related to the science of hadith. Among his renowned works are Sunan al-Kubra and Sunan al-Sughra—which is also called al-Mujtaba—and others. [********************]

Imam Abu Dawud (may Allah have mercy on him)

The full name of Imam Abu Dawud was Sulayman ibn al-Ash‘ath ibn Ishaq al-Asadi al-Sijistani. He was born in 202 AH (819 CE) in a place called Sijistan, near Kandahar and Chisht. [********************]

For the purpose of studying hadith, he traveled through the famous hadith centers of Egypt, Syria, the Hijaz, Iraq, Khurasan, and other regions, hearing and collecting hadith from the renowned hadith scholars of his time. The foremost hadith scholars of the age—Imam Ahmad ibn Hanbal, Uthman ibn Abi Shaybah, Qutaybah ibn Sa‘id, and others—were his teachers in the science of hadith. [********************]

All the scholars of this age have proclaimed in emphatic voices his extraordinary knowledge and profound mastery of Hadith, and have praised his sharp memory. Alongside this, his deep taqwa and piety have also received universal recognition.

Imam al-Hakim said:

******************************************************

In his age, Imam Abu Dawud was the foremost muhaddith among the scholars of Hadith. His superiority was absolute and unrivaled. He heard Hadith in Egypt, the Hijaz, Kufa, Basra, and Khurasan.

Imam al-Tirmidhi and Imam al-Nasa’i were his students in Hadith. It is remarkable that Imam Ahmad ibn Hanbal was, on the one hand, a teacher of Imam Abu Dawud, while on the other hand, some of Imam Ahmad’s teachers narrated Hadith from Imam Abu Dawud. Imam Ahmad himself also received and narrated some Hadith from Imam Abu Dawud.

He died in the city of Basra on 16 Shawwal, 275 AH.

Imam al-Tirmidhi (may Allah have mercy on him)

The full name of Imam al-Tirmidhi was al-Imam al-Hafiz Abu Isa Muhammad ibn Isa ibn Sawrata ibn Musa ibn Dahhak al-Sulami al-Tirmidhi. He was born in 209 AH in the ancient city of Tirmidh, situated on the banks of the Jihun River. He possessed immeasurable knowledge of Hadith. The Hadiths narrated by him are regarded as entirely reliable, trustworthy, and conclusive proofs. He heard and received Hadith from the leading scholars of Hadith of his time. Qutaybah ibn Sa’id, Ishaq ibn Musa, Mahmud ibn Ghaylan, Sa’id ibn Abd al-Rahman, Muhammad ibn Bashshar, Ali ibn Hajar, Ahmad ibn Mani’, Muhammad ibn al-Muthanna, Sufyan ibn Waki’, and Muhammad ibn Isma’il al-Bukhari, among other muhaddiths, were teachers of Imam al-Tirmidhi.

Imam al-Bukhari spoke many words of praise about him. The muhaddiths referred to him as Imam al-Bukhari’s successor. Imam al-Bukhari himself also received and narrated Hadith from him.

Imam al-Tirmidhi traveled to the renowned Hadith centers throughout the Muslim world to hear and collect Hadith. For years he journeyed to Kufa, Basra, Rayy, Khurasan, Iraq, and the Hijaz in search of Hadith.

Imam al-Tirmidhi possessed a remarkably sharp memory. He could memorize a large number of Hadiths simply by hearing them once. He had heard several portions of Hadith narrated by a certain muhaddith, but he had never met that muhaddith and had been unable to hear them directly from him. Thus, he became eager to find that muhaddith. One day, he met him on the road and expressed his desire to hear the complete Hadith from him. In response to his request, the muhaddith recited the entire Hadith from memory while standing on the road. Imam al-Tirmidhi had never heard these Hadiths before, but despite this, he memorized them completely after hearing them only once and immediately recited them back to the teacher standing before him. He did not make a single error in a word.

Imam al-Tirmidhi authored many valuable books. Al-Jami al-Tirmidhi, Kitab al-Asma, al-Kuna, Shama’il al-Tirmidhi, Tawarikh, and Kitab al-Zuhd were among his epoch-making works.

Toward the end of his life, Imam al-Tirmidhi lost his eyesight. He died in the city of Tirmidh in 279 AH at the age of seventy.

Imam Ibn Majah (may Allah have mercy on him)

The full name of Imam Ibn Majah was Abu Abd Allah Muhammad ibn Yazid ibn Abd Allah ibn Majah al-Qazwini. He was a highly eminent scholar of Hadith, Tafsir, and history.

He was born in 209 AH (828 CE) in a place called Qazwin. After its conquest during the time of the third Caliph, Uthman (may Allah be pleased with him), this city had been regarded as a center of Islamic learning and scholarship. From the beginning of the third Islamic century, it achieved particular excellence in the study of the science of Hadith. As a result, Ibn Majah had exceptional opportunities to study Hadith from childhood. At that time, several eminent muhaddiths taught Hadith in Qazwin. Among them, he studied and received Hadith from such leading muhaddiths as Ali ibn Muhammad Abu al-Hasan al-Tanafisi (d. 233 AH), Amr ibn Rafi Abu Hajar al-Bajali (d. 238 AH), Isma’il ibn Tawbah Abu Sahl al-Qazwini (d. 247 AH), Harun ibn Musa ibn Hayyan al-Tamimi (d. 288 AH), and Muhammad ibn Abu Khalid Abu Bakr al-Qazwini.

Thereafter, he traveled to such Hadith centers as Medina, Mecca, Kufa, Basra, Baghdad, Wasit, Damascus, Hims, Egypt, Tinnis, Isfahan, and Nishapur, studying and collecting Hadith. His teachers in Hadith were countless. A great number of students also received Hadith from him.

He authored many books. He also wrote a vast Tafsir of the Noble Qur’an based on Hadith. Tarikh al-Malih was another noteworthy work of his. It discusses in detail the history from the era of the Companions up to the author’s time. His Hadith work, al-Sunan, is renowned and is a major book included among the Sihah Sittah. He died in 273 AH (886 CE), on Monday, at the age of sixty-four.

The Six Distinguished Hadith Books

During the first half of the third Islamic century, when the Hadiths scattered throughout the Muslim world and preserved in various places had been collected and compiled in the form of musnads, later muhaddiths undertook to verify and sift the Hadiths and to compile books containing only authentic Hadiths in abridged form. As a result of this effort, six renowned books of authentic Hadith were presented to the public in the middle and latter half of that century. Here we wish to discuss the history of the compilation of these six Hadith books, as well as the identity and characteristics of each book.

Sahih al-Bukhari

Among these six most authentic Hadith books, the first in importance, the most renowned, and the book containing the greatest number of authentic Hadiths is Sahih al-Bukhari, compiled by Imam al-Bukhari. Imam al-Bukhari was inspired to compose this book in the gathering of his distinguished teacher, Ishaq ibn Rahwayh. He himself said:

******************************************************

I was present with Ishaq ibn Rahwayh. Someone among those present in his gathering said: “If someone were to compile a concise book combining the authentic Hadiths and Sunnahs narrated from the Messenger, and make it supreme in authenticity, that would be excellent and would make it easier for those who practice to follow the Shariah. They would not then need to remain dependent on the mujtahids.”

As soon as he heard these words, Imam al-Bukhari (may Allah have mercy on him) developed the desire to compile such a book of Hadith. Although the statement mentioned above was general and was addressed indiscriminately to everyone present in the gathering, the desire to implement it arose in the heart of the person whom Allah Most High had destined to attain the honor of compiling an unparalleled Hadith book like Sahih al-Bukhari.

Imam al-Bukhari (may Allah have mercy on him) said:

******************************************************

These words became engraved upon my heart, and without delay I began the work of compiling this book.

Another reason for Imam al-Bukhari’s undertaking the compilation of his book has also been reported. He said:

******************************************************

I saw the Noble Messenger in a dream. I saw myself standing before him, holding a fan with which I was fanning the Messenger and warding off the attacks of flies. Then I wished to ask an interpreter of dreams about its meaning. The interpreter said that I would repel all the lies attributed to the Messenger. Indeed, this dream and its interpretation inspired me to compile this great book containing authentic Hadiths.

Although two different accounts mention two different reasons for being inspired to compile the book, there is no fundamental contradiction between them. It is quite possible that after Imam al-Bukhari departed from the gathering of Ishaq ibn Rahwayh with the inspiration and desire to compile a book of Hadith, he saw this true dream in support of and in accordance with that desire. This dream also informed him that the resolve he had made to compile a book combining authentic Hadiths had received approval in the presence of the Messenger, and that his work would in reality serve to defend the Noble Messenger against the severe attacks directed at him.

The great Hadith books compiled in various chapters and periods before this had provided Imam al-Bukhari with considerable benefit in composing this innovative work. He weighed the Hadiths he had collected himself against the strict criteria he had established and compiled a vast and invaluable book of Hadith.

The earlier Hadith books contained Hadiths of various grades, such as sahih, hasan, and da’if. It was extremely difficult for an ordinary reader to select only the sahih Hadiths from them; this was possible only for highly accomplished people well versed in the science of Hadith. Similarly, gathering all the Hadiths concerning a particular Shariah ruling on a specific subject was very difficult. This was because the purpose of the earlier books was simply to collect the Hadiths of the Noble Messenger and preserve them from destruction. Therefore, Hadiths on the same subject were generally not arranged together in one place. Consequently, there was no way to learn the Messenger’s detailed guidance concerning the Shariah merely by reading them. All these reasons together inspired Imam al-Bukhari, in response to a new need, to compile a newer collection of Hadiths.

Imam al-Bukhari began compiling this Hadith book while seated inside the Bayt al-Haram—the House of Allah. Later, he completed the addition of its various chapters and chapter headings while seated inside the Prophet’s Mosque in Medina, at the place between the pulpit and the blessed Rawdah of the Messenger.

While writing the Hadiths, Imam al-Bukhari (may Allah have mercy on him) adopted an unprecedented and remarkable method. He himself said:

******************************************************

Before writing each Hadith in this authentic book, I performed ghusl and prayed two rak’ahs of nafl prayer; apart from this, I did not write a single Hadith.

He maintained the practice of performing ghusl and praying two rak’ahs of nafl prayer before writing each Hadith both in Mecca and Medina. Before writing each Hadith, he exercised the utmost caution concerning it. He did not cite a single Hadith in this book without being firmly certain that it was truly a Hadith of the Messenger. He himself said concerning this:

******************************************************

I did not include a single Hadith in it until I had learned its status through istikhara from Allah, performed nafl prayer, and become firmly and conclusively convinced of its authenticity.

Indeed, the foregoing makes it clear how difficult and rigorous the process of compiling Imam al-Bukhari’s Hadith book was. A little reflection is enough to grasp the great truth underlying it. Such extraordinary effort and tireless striving continued unceasingly for sixteen long years. Imam al-Bukhari himself said concerning this:

******************************************************

I completed the work of compiling this book over a full sixteen years.

Imam al-Bukhari (may Allah have mercy on him) began compiling Sahih al-Bukhari with a total of six hundred thousand Hadiths before him. He said:

******************************************************

I completed the work of compiling this Bukhari book from approximately six hundred thousand Hadiths.

Of these six hundred thousand Hadiths, Imam al-Bukhari had memorized one hundred thousand authentic Hadiths in their entirety. Imam al-Bukhari (may Allah have mercy on him) said:

******************************************************

I could recite one hundred thousand Hadiths from memory.

Needless to say, this was not the total number of all authentic Hadiths, nor had Imam al-Bukhari memorized only these one hundred thousand Hadiths; he had memorized many more. However, among the Hadiths he had memorized, the number of authentic Hadiths was one hundred thousand. He had also memorized nearly two hundred thousand inauthentic Hadiths.

The following statement of Imam al-Bukhari gives a clear idea of how many Hadiths he had accumulated while compiling this work and whether he included all the authentic Hadiths in the Bukhari book. He said:

******************************************************

I included only authentic and sound Hadiths in my Hadith book. In addition, I left out many other authentic Hadiths. I did not include them in this book for fear that the book would become too long and extensive.

Another statement of Imam al-Bukhari on this subject is also noteworthy. He said:

******************************************************

I included only authentic Hadiths in this book. The number of those I left out is much greater than the number of Hadiths I included. I did so only for fear that the book would become excessively large.

Thus, the book that Imam al-Bukhari organized and presented before the world was given the following title:

******************************************************

A concise yet comprehensive collection of Hadiths with unblemished chains of transmission concerning all the affairs and activities, Sunnahs, and contemporary circumstances of the Noble Messenger.

The Imam established this book as a conclusive proof between myself and Allah.

Anyone who has read Sahih al-Bukhari can understand how true this statement of Imam al-Bukhari (may Allah have mercy on him) is, and that this Hadith book is an enduring pillar of the religion of Islam.

The total number of Hadiths cited more than once in Sahih al-Bukhari is 9,082. Excluding its mu’allaqat and mutabi’at, the number of Hadiths comes to 7,397. If the Hadiths mentioned more than once are counted only once, the total is 2,602. According to another calculation, the number at this stage is 2,761.

However, Allamah Badr al-Din al-Ayni wrote the following concerning the number of Hadiths in Sahih al-Bukhari:

******************************************************

The total number of Hadiths with chains of transmission included in Sahih al-Bukhari is 7,275, counting the Hadiths repeated therein. If these are excluded, the number is approximately four thousand Hadiths.

A major reason underlying this difference in the calculation of the number is the following: although the compilation of this invaluable work of Imam al-Bukhari was completed within sixteen years, changes, expansions, additions, and deletions continued for a long time afterward. As different students heard it from Imam al-Bukhari at different times, differences arose in the number of Hadiths contained in the copies preserved by them. At the first stage, the students had written only those Hadiths that had been included up to that time. Later, changes were made to it; the author removed some Hadiths from the initial compilation and added many new ones. Consequently, those who heard it at this stage received more Hadiths than before, including the newly added ones.

The matter will become even clearer in the following discussion. Hundreds of thousands of people heard this Hadith book from Imam al-Bukhari. However, the principal line of transmission through Imam al-Bukhari’s students continued mainly through four of them.

1. Ibrahim ibn Ma’qal ibn al-Hajjaj al-Nasafi (d. 294 AH)

2. Hammad ibn Shakir al-Nasafi (d. 311 AH)

3. Muhammad ibn Yusuf al-Farabri (d. 320 AH)

4. Abu Talhah Mansur ibn Muhammad ibn Ali ibn Karima al-Bazdawi (d. 329 AH)

Al-Farabri heard Sahih al-Bukhari from Imam al-Bukhari twice. The first time was in 248 AH at a place called Farabr, when Imam al-Bukhari had come there; the second time was in 252 AH, when he himself went to Bukhara.

The version of Sahih al-Bukhari narrated by al-Farabri contains two hundred more Hadiths than the version narrated by Hammad ibn Shakir, and three hundred more than the version narrated by Ibrahim ibn Ma’qal. This clearly proves that Imam al-Bukhari gradually increased the number of Hadiths in his book, and that the version narrated by the students of the earlier period contained fewer Hadiths than the versions narrated by students of the later period.

After completing his book, Imam al-Bukhari presented it to the other leading muhaddiths of his time. The foremost among them were Ali ibn al-Madini, Ahmad ibn Hanbal, and Yahya ibn Ma’in (may Allah have mercy on them). Each of them, after examining the book,

******************************************************

praised it highly, declared it an excellent book, and explicitly testified that it was an authentic book.

Scholars and muhaddiths of every age have made many statements proclaiming the excellence and distinctive qualities of Sahih al-Bukhari. Maulana Ahmad Ali quoted the following:

******************************************************

All scholars of Hadith are completely agreed that, among the compiled books of Hadith, the books of Bukhari and Muslim are the most authentic. According to the majority, Sahih al-Bukhari is the more authentic of the two and provides greater benefit to the people.

The following statement is also widely accepted and repeated by everyone:

******************************************************

After the Book of Allah, the most authentic book beneath the heavens is Sahih al-Bukhari.

Imam al-Nasa’i said:

******************************************************

Among all these books of Hadith, there is no book better than the Bukhari book.

The Muslim community has attached extraordinary and unparalleled importance to this book. Muslim scholars have written numerous and extensive commentaries on it. The author of Kashf al-Zunun stated that there are eighty-two commentaries on it. Among them, Fath al-Bari, al-Qastallani, and Umdat al-Qari are the best.

Sahih Muslim Sharif

Imam Muslim’s authentic hadith collection is Sahih Muslim. He compiled this book by selecting and carefully screening hadiths from the three hundred thousand hadiths he had heard directly from his teachers.

After completing the compilation of the hadith book, he presented it to the renowned hadith hafiz of that time, Imam Abu Zur‘ah. Imam Muslim himself said:

******************************************************

I presented this book to Imam Abu Zur‘ah al-Razi. I discarded every hadith whose chain he indicated contained a defect, removing it from the book; and I included in this book only those hadiths about which he judged that they were authentic and contained no defect whatsoever.

This proves that Imam Muslim did not include any hadith in his book merely by relying on his own knowledge, judgment, and reasoning after deeming it authentic. Rather, he also sought the opinions of other contemporary muhaddiths regarding the authenticity of every hadith, and recorded in this invaluable book only those hadiths whose authenticity the contemporary muhaddiths had unanimously recognized. His own statement on this matter is the strongest evidence. He said:

******************************************************

I did not include in the book only those hadiths that I personally considered authentic. Rather, I included in this book only those hadiths regarding whose authenticity the muhaddiths are unanimous.

Thus, after fifteen long years of tireless effort, research, and examination and selection, an orderly compilation of authentic hadiths was prepared.

A total of twelve thousand hadiths have been included in this book, including hadiths cited more than once. If those repetitions are excluded, the total number of hadiths is approximately four thousand.

Regarding the authenticity of the hadiths included in this hadith collection, Imam Muslim himself claimed:

******************************************************

Even if the muhaddiths continued writing hadiths for two hundred years, they would still have to rely on this authentic book with its chain of transmission.

Imam Muslim’s claim is not false; it has appeared to later muhaddiths as an actual truth. More than eleven hundred years have now passed, yet no book equal to Sahih Muslim in rank, or superior to it, has been compiled. Even today, its excellence and authenticity remain undiminished, giving humanity the light of pure and untainted knowledge. Hafiz Muslim ibn Qurtubi wrote about Sahih Muslim Sharif:

******************************************************

No one in Islam has been able to compile another book like it.

Not only that, according to several foremost muhaddiths of later times, Muslim Sharif is more authentic and superior to Bukhari Sharif.

Qadi Iyad was a great muhaddith. He stated that several of his hadith teachers—one of whom was a very great muhaddith—gave preference to Muslim Sharif over Bukhari.

Hafiz Ibn Mandah said:

******************************************************

I heard Abu Ali al-Nishapuri, than whom I have seen no greater hafiz of hadith, say that beneath the sky he had seen no book more authentic than Imam Muslim’s hadith collection.

This quotation also proves that this was Hafiz Ibn Mandah’s view. A clear understanding of what kind of muhaddith Abu Ali was can be gained from the description given by Hakim al-Nishapuri, the author of al-Mustadrak. In introducing Abu Ali, he said:

******************************************************

In memorizing hadith books, exercising expert scrutiny of their contents, examining hadiths, and compiling hadith books, he was unique and undisputed in his age.

Many students heard this hadith collection compiled by Imam Muslim from him and transmitted it through his authority. However, the person through whose authority the chain of transmission of this book continued everywhere—and specifically for this purpose—until recent times was the renowned muhaddith Shaykh Abu Ishaq Ibrahim ibn Muhammad ibn Sufyan al-Nishapuri. He died in 308 AH.

Regarding this, Imam al-Nawawi wrote:

******************************************************

In the recent period, the uninterrupted chain of transmission of this book from Imam Muslim depends solely on the narration of Abu Ishaq Ibrahim ibn Muhammad ibn Sufyan. A special relationship had developed between Ibrahim ibn Sufyan and Imam Muslim. He was always in Imam Muslim’s company and studied hadith with him.

Another student of Imam Muslim was Abu Muhammad Ahmad ibn Ali al-Qalanisi. Sahih Muslim was also transmitted through him; however, this chain of transmission was neither complete nor did it continue for long.

Sunan al-Nasa’i

Imam al-Nasa’i first compiled a hadith book called al-Sunan al-Kubra. It contained both authentic and non-defective hadiths. He then prepared an abridged version of it, called al-Sunan al-Sughra. It is also known as al-Mujtaba—the selected collection.

In this latter collection, Imam al-Nasa’i followed the methods of compilation used by Imam Bukhari and Imam Muslim. His book combines the methods introduced by both of them. Hafiz Abu Abdullah Ibn Rushayd (d. 721 AH) said:

******************************************************

Among all the hadith books compiled in the category of Sunan, this book was composed according to a particularly original method. It is also an excellent book in terms of its arrangement and organization. It combines the writing methods of both Bukhari and Muslim. A special section on the ‘ilal of hadith has also been included in it.

Regarding the authenticity of this book, Imam al-Nasa’i himself said:

******************************************************

All the hadiths cited in the book called al-Mujtaba, ‘the selected collection of hadiths,’ are authentic. However, Hafiz al-Dhahabi held a different view on this matter. He said: This al-Mujtaba was not authored by Imam al-Nasa’i; rather, it was authored by his student Ibn Samali.

In fact, the view of nearly all the greatest muhaddiths regarding the hadiths transmitted by Imam al-Nasa’i is that, in terms of authenticity, they are more reliable than the hadiths transmitted by others.

Hafiz Imam Abu al-Hasan al-Muzaffari (d. 403 AH) said:

******************************************************

Whenever you examine the hadiths transmitted by the muhaddiths, you will understand that Imam al-Nasa’i’s transmitted hadiths are closer to authenticity than those transmitted by others.

Although many students heard this book from Imam al-Nasa’i, ten leading muhaddiths transmitted it through a continuous chain.

Although many students heard this book from Imam al-Nasa’i, ten great muhaddiths transmitted it through a continuous chain.

Jalal al-Din al-Suyuti (d. 911 AH) and Muhammad ibn Abd al-Hadi al-Samadi (d. 1138 AH) wrote commentaries on this book of Imam al-Nasa’i. The title of the commentary written by al-Suyuti is—

Sunan Abu Dawud

Imam Abu Dawud compiled this book by selecting and carefully screening hadiths from five hundred thousand hadiths. A total of four thousand eight hundred hadiths are included in it. All these hadiths concern legal rulings, and most of them are hadiths of the mashhur category. Regarding this, he himself said:

******************************************************

I had written down five hundred thousand hadiths of the Noble Messenger. From among them, I selected and screened the hadiths included in this book.

It is essential to remember that Imam Abu Dawud selected the hadiths from the perspective of fiqh. After Imam Bukhari, among the compilers of the other Sihah Sittah, he had the broadest and most penetrating understanding of fiqh. For this reason, although his book is fundamentally a hadith collection, it is effectively arranged according to the method of the science of fiqh; all the subjects of fiqh are discussed in it, and jurists of his time and later periods have all derived proofs and evidence from the hadiths he compiled. For this reason, the jurists hold:

******************************************************

For a mujtahid to derive legal rulings, after the Book of Allah, the Glorious Qur’an, this book, Sunan Abu Dawud, is sufficient.

He determined its chapters from the perspective of fiqh and mentioned in them statements that are proven by the hadiths cited below them, and that some faqih or another had adopted as an opinion from those hadiths. As a result, this book gained immense popularity and renown among jurists.

Keeping this distinctive feature in view, Imam Hafiz Abu Ja‘far Ibn al-Zubayr al-Gharnati (d. 708 AH), while discussing the Sihah Sittah, said about Sunan Abu Dawud:

******************************************************

Because it comprehensively and unequivocally compiles hadiths related to fiqh, Sunan Abu Dawud possesses a distinction that none of the other books of the Sihah Sittah possesses.

Regarding the practical importance and value of Sunan Abu Dawud, Imam al-Ghazali stated plainly that, among the hadith books, this one book is sufficient for a mujtahid.

The muhaddith Zakariya al-Saji said:

******************************************************

The foundation of Islam is the Book of Allah, and the decree of Islam is Sunan Abu Dawud.

Imam Abu Dawud completed the compilation of this book in his youth. The level of expertise he had attained in the knowledge of hadith by that time can be clearly understood from the following statement of Ibrahim al-Harbi. He said:

******************************************************

When Imam Abu Dawud compiled this book, hadith had been made soft and easy for him, just as iron had been made soft for the Prophet Dawud.

After completing the compilation, he presented it to his hadith teacher, Imam Ahmad ibn Hanbal. Imam Ahmad liked it very much and praised it as an excellent hadith book.

It was then presented to the general public. Allah Most High granted it such popularity and esteem among the people as no other book of the Sihah Sittah had been able to attain. Referring to this, Imam Abu Dawud’s student, Hafiz Muhammad ibn Makhlad al-Dawri (d. 331 AH), said:

******************************************************

When Imam Abu Dawud completed the compilation of the Sunan and had it recited and read aloud to the people, it immediately became, for the muhaddiths, a sacred book to be followed, like the Glorious Qur’an.

Regarding the hadiths included in this book, Imam Abu Dawud himself claimed:

******************************************************

I have not cited in it any hadith that people had unanimously abandoned.

This book was transmitted from Imam Abu Dawud through an unbroken chain by approximately nine or ten leading muhaddiths.

In 275 AH, Imam Abu Dawud had this book written by his students for the final time, and in that same year, on Friday, the sixteenth of Shawwal, he departed for the eternal abode.

Jami‘ al-Tirmidhi

Imam al-Tirmidhi’s hadith collection is known as Jami‘ al-Tirmidhi. It is also called Sunan

It is also called Sunan. However, most hadith scholars have adopted the former name.

Imam al-Tirmidhi prepared his book according to the methods of compilation followed by Imam Abu Dawud and Imam Bukhari. First, chapters modeled on the structure of fiqh were composed, and hadiths of practical relevance were included in them. However, he did not fill the entire book only with hadiths of practical relevance; instead, as in Bukhari Sharif, he also added hadiths from other chapters. Thus the book became an extraordinary synthesis and a comprehensive work. For this reason, the name Jami‘ al-Tirmidhi is appropriate. Necessary hadiths on various subjects have been arranged in it beautifully. For this reason, Hafiz Abu Ja‘far Ibn al-Zubayr (d. 708 AH), while discussing the Sihah Sittah, said:

******************************************************

In the distinctive achievement Imam al-Tirmidhi attained by compiling hadiths on various subjects in one book, he is undisputed.

After completing the compilation of this book, Imam al-Tirmidhi presented it to the hadith scholars of the Muslim world of that time for examination. Regarding this, he himself said:

******************************************************

I completed the compilation of this hadith book with its chains of transmission and presented it to the hadith scholars of the Hijaz. They liked it very much upon seeing it and expressed their satisfaction. Then I presented it to the hadith scholars of Khurasan. They too liked it greatly and expressed their satisfaction.

Imam al-Tirmidhi himself made a very great claim regarding this book of his. He said:

******************************************************

When this book is present in someone’s home, it may be considered that the Noble Prophet himself is residing in that home and speaking personally.

Indeed, this is the proper status of hadith books—particularly books of authentic hadiths—and it is not true only of Tirmidhi Sharif; it applies to all authentic hadith collections and is an incontrovertible truth.

Tirmidhi Sharif is an enjoyable and easily understandable hadith book for general readers. Shaykh al-Islam, al-Hafiz Imam Abu Isma‘il Abdullah al-Ansari (d. 481 AH), said during a discussion of Tirmidhi Sharif:

******************************************************

In my view, Tirmidhi Sharif is more useful for practical purposes than the two books, Bukhari and Muslim. Bukhari and Muslim are such hadith books that no one except a specially accomplished scholar can benefit from them. But anyone can benefit from the book of Imam Abu Isa al-Tirmidhi.

Although a large number of people heard this book from Imam al-Tirmidhi, its uninterrupted and continuous chain of transmission continued through a total of six great muhaddiths.

A detailed discussion has been presented above regarding five principal hadith books. The great hadith scholars of the world have openly and emphatically proclaimed the superiority and distinction of these five hadith books, and no disagreement has arisen on this point. Hafiz Abu Tahir al-Salafi (d. 576 AH) said:

******************************************************

All hadith scholars and learned men of the East and West are completely unanimous regarding the authenticity of these five books.

Which is the sixth book?

However, disagreement arose among the muhaddiths over which book holds the sixth rank after these five books. The early muhaddiths and many hadith scholars of the later period regarded only the aforementioned five as the principal hadith books. However, some later muhaddiths expressed an opposing view. There is also considerable disagreement over which is the sixth book among these six. Some consider the sixth book of the Sihah Sittah to be Ibn Majah Sharif, while others consider it the Muwatta of Imam Malik. However, in the view of the hadith scholars of this school, Ibn Majah is much superior to the Muwatta and more useful for the general public. Therefore, it is the sixth book of the Sihah Sittah. Hafiz Abu al-Fadl Ibn Tahir al-Maqdisi (d. 507 AH) was the first to declare Ibn Majah the sixth book of the Sihah Sittah. Hafiz Abd al-Ghani al-Maqdisi subsequently accepted the same view. The muhaddith Abu al-Hasan al-Sindi wrote:

******************************************************

The view of most later muhaddiths is that Ibn Majah Sharif is the sixth book of the Sihah Sittah.

Some muhaddiths consider Sunan al-Darimi a superior and more free-from-defect hadith book than Sunan Ibn Majah. They have proposed it as the sixth book of the Sihah Sittah. However, none of these views is acceptable. In every respect, Sunan Ibn Majah is superior to the Muwatta and Sunan al-Darimi. Therefore, Sunan Ibn Majah deserves to be designated as the sixth book. The historian Ibn Khallikan (d. 681 AH), while discussing Ibn Majah, wrote:

******************************************************

His hadith book is one of the Sihah Sittah.

Sunan Ibn Majah

Sunan Ibn Majah is a particularly valuable book of hadith. When Imam Ibn Majah completed its compilation and presented it to his teacher, Imam Abu Zur‘ah, the latter saw it and said:

******************************************************

I believe that if this book reaches the hands of the people, all or most of the books of hadith compiled up to the present time will become unnecessary.[********************]

Indeed, Imam Abu Zur‘ah’s prophecy proved true and was fulfilled. This book holds a distinguished position among all the books of the Six Canonical Collections in two respects. First, its composition, arrangement, organization, and elegance. The hadiths in it have been arranged according to a special method of presentation and by chapters, without any repetition. Such beauty is not found in any other book. In terms of popularity, it has outshone almost all the books of hadith compiled before it. The hadith scholar Shah ‘Abd al-‘Aziz Dehlawi (may Allah have mercy on him) highly praised the book Ibn Majah. He said:

******************************************************

In reality, the features found in this book—its elegant arrangement, the presentation of hadiths one after another without repetition, and, moreover, its conciseness—are rare in any other book.[********************]

Hafiz Ibn Kathir (may Allah have mercy on him) wrote about the book compiled by Ibn Majah:

******************************************************

It is an extremely beneficial book, whose chapters have been arranged very beautifully and firmly from the perspective of jurisprudence.[********************]

Hafiz Ibn Hajar al-‘Asqalani said:

******************************************************

Imam Ibn Majah’s Sunan is excellent and contains a very extensive collection of hadiths.[********************]

The second distinguishing feature of this book is that it contains hadiths not found in any of the other books of the Six Canonical Collections. For this reason, its practical value is much greater than that of the other collections. ‘Allamah Abu al-Hasan al-Sindi said:

******************************************************

In this book, its compiler followed the method of Mu‘adh ibn Jabal. In many chapters, he cited hadiths that are not found in the other five renowned authentic collections.[********************]

The meaning of “following the method of Mu‘adh” is that Mu‘adh (may Allah be pleased with him) would often narrate hadiths that had not reached the ears of the other Companions. In his book, Imam Ibn Majah independently narrated many such hadiths in contrast to the other collections. ‘Allamah Abu al-Hasan al-Sindi said:—******************** “Mu‘adh did this in order to provide people with greater benefit.”[********************]

Sunan Ibn Majah. Imam Abu Zur‘ah’s statement was quoted at the very beginning of this discussion. There is no doubt that Abu Zur‘ah greatly liked this book; but he also clearly mentioned whatever defects he noticed in it. In this connection, Abu Zur‘ah’s statement has been quoted as follows:

******************************************************

Imam Abu Zur‘ah said: I studied the book of hadith by Abu ‘Abdullah Ibn Majah. I found only a very small number of hadiths in it that contained some defect. Apart from that, I found no other fault. He then mentioned approximately ten hadiths at this point.[********************]

(Although hadith scholars have raised objections concerning the chain of transmission of this statement.)

In any case, Imam Ibn Majah completed the compilation of this book after immense effort and painstaking verification. From hundreds of thousands of hadiths, he selected four thousand and arranged them in different chapters. However, because it contains more weak hadiths than the other five books of the Six Canonical Collections, it occupies the last position among the six books of hadith. The hadith scholar al-Sindi said:

******************************************************

In any event, in terms of rank and honor, Ibn Majah’s book stands below the other five books.[********************]

It is even ranked after Abu Dawud and Sunan al-Nasa’i. ‘Allamah Muhammad ibn Ibrahim said:

******************************************************

Sunan Ibn Majah is to be ranked after Abu Dawud and Sunan al-Nasa’i.[********************]

But this does not mean that every hadith cited in the other five books is individually superior to and more authentic than every hadith narrated by Ibn Majah. For Ibn Majah’s book also contains hadiths that are more authentic than the hadiths of Sahih al-Bukhari.

Sunan Ibn Majah contains a total of 32 sections, 1,500 chapters, and 4,000 cited hadiths.[********************]

Four great hadith scholars principally transmitted through continuous chains of narration in Ibn Majah’s book. They are:

1. Abu al-Hasan Ibn Qattan

2. Sulayman ibn Yazid

3. Abu Ja‘far Muhammad ibn ‘Isa

4. Abu Bakr Hamid al-Azhari.

The Science of Hadith in the Fourth Century

In the fourth century of the Hijrah, the science of hadith reached full maturity. The study and development of hadith achieved in the third century surpassed all earlier work. It was in this century that many eminent hadith scholars, hadith hafizes, and imams of hadith science appeared. The six world-renowned authentic books of hadith were also compiled in this century, and almost all authentic hadiths were incorporated into these collections. Numerous books containing detailed and thorough discussions of the chain of transmission of every hadith, as well as the biographies and character of every narrator mentioned in each chain, were composed in this century. Consequently, the science of hadith developed in every respect into a self-sufficient science.

In the fourth century, the work of the preceding century continued. However, it is not the case that no independent work at all was carried out in the compilation of books of hadith during this century. Almost everything done at this stage consisted of compiling new books of hadith on the basis of the hadiths received and preserved from earlier hadith scholars. In addition, the distinction between authentic and weak hadiths was made with particular care.

Many hadith scholars of this century collected hadiths preserved in scattered and fragmented form in the books of their predecessors. The lengthy chains of transmission in them were shortened. The work of arranging and organizing them was completed with full expertise. The work of almost all of them was based on that of earlier hadith scholars.

Nevertheless, several eminent hadith scholars appeared in this century who independently compiled separate books of hadith according to the methods of their predecessors. They possessed profound scholarship in narrating hadith and tracing chains of transmission.[********************] A brief discussion of them is presented here:

The hadith scholar al-Hakim al-Nishapuri (may Allah have mercy on him)

The hadith scholar al-Hakim al-Nishapuri was one of the foremost hadith scholars of the fourth Hijri century. After the compilation of the books of Imam al-Bukhari and Imam Muslim, he primarily collected the remaining authentic hadiths and compiled a separate book on their basis. It is called al-Mustadrak.

It is universally known that the two books of hadith compiled by Imam al-Bukhari and Imam Muslim are the most authentic in the field of hadith. But this does not mean that all authentic hadiths were included in these two books and that no authentic hadith remained outside them. In fact, the hadiths cited in those two books are authentic, but many other hadiths remained outside them that are authentic to the same degree as the hadiths included in the two books. Many other hadiths had also met the conditions imposed by the two imams for accepting a hadith as authentic and the standards they established for selecting authentic hadiths. They were not included only because of the fear that the two books would become impossibly large. Imam al-Hakim investigated such hadiths, weighed them on the scales of evaluation, and compiled the present book under the title al-Mustadrak from them.[********************]

In addition, Imam al-Hakim composed several other valuable books of hadith. The total number of volumes of his works was 1,500. He traveled twice to Iraq and the Hijaz in search of hadith. During these journeys, he discussed many hadiths. He died in 405 AH.[********************]

Imam al-Daraqutni (may Allah have mercy on him)

Al-Daraqutni’s full name was ‘Ali ibn ‘Umar ibn Ahmad. He was one of the foremost hafizes and imams of hadith of his age. He heard and collected a great number of hadiths from many teachers, and on their basis compiled numerous high-quality books. He was especially renowned for his extraordinary skill in verifying and examining hadiths. His book al-Ilzamat is an incomparable work of hadith, like al-Mustadrak. Another of his books is called Kitab al-Sunan.

He was born in 306 AH in Baghdad’s famous Dar al-Qutn quarter. In pursuit of hadith education, he visited all the great hadith scholars of Baghdad and later traveled for the same purpose to Kufah, Basra, Syria, Wasit, Egypt, and other centers of hadith. From childhood, he became particularly renowned for his extraordinary memory and comprehension. He died in Baghdad itself in 385 AH.[********************]

Ibn Hibban (may Allah have mercy on him)

His full name was Muhammad ibn Hibban Ahmad ibn Hibban Abu Hatim al-Busti. He was a great hafiz of hadith. He traveled to the principal centers of hadith of his time and heard hadith from many hadith scholars. The historian Ibn Sam‘ani said:

******************************************************

Abu Hatim Ibn Hibban was the foremost authority of his age in hadith knowledge. He traveled the long distance from Shash to Alexandria for the purpose of hearing and collecting hadith.[********************]

Al-Khatib al-Baghdadi wrote about him:

******************************************************

He was an extremely reliable and trustworthy narrator of hadith. He also had a great many books of hadith.[]

Regarding his campaign to collect hadith, he himself said:

******************************************************

I traveled the long distance from Shash to Alexandria and probably heard and collected hadith from about one thousand teachers.[********************]

Almost all the hadith scholars of this century agree that, among those who compiled books consisting of genuinely authentic hadiths after al-Bukhari and Muslim, if Ibn Khuzaymah’s name is mentioned first, Ibn Hibban must be mentioned immediately after him.[ K. ********************]

Ibn Hibban died in 354 AH.[********************]

Imam al-Tabarani (may Allah have mercy on him)

Imam al-Tabarani’s full name was Abu al-Qasim Sulayman ibn Ahmad al-Tabarani. He compiled a book of hadith called al-Mu‘jam in three parts. The names of the parts, respectively, are:

1. ********************

2. ********************

3. ********************

In the first part, he included the hadiths received through chains of transmission from the Companions other than Abu Hurayrah. He gathered the musnads of Abu Hurayrah separately in a single volume. In this volume of al-Mu‘jam, he collected approximately 20,500 hadiths (musnads). He arranged them alphabetically according to the names of the Companions.

In the book comprising the third part, he gathered the hadiths received from approximately two thousand teachers under chains bearing each teacher’s name. It is said to contain approximately thirty thousand hadiths narrated through chains of transmission and to be divided into six separate volumes.

The book comprising the second part is complete in one volume. It contains approximately 1,500 hadiths received from one thousand teachers.[********************]

Imam al-Tahawi (may Allah have mercy on him)

Imam al-Tahawi’s full name was Abu Ja‘far Ahmad ibn Muhammad al-Tahawi. He was one of the foremost hadith scholars of this century. He was born in 228 AH in a village in Egypt called Taha.[********************] At that time, some irreligious people began expressing doubts about Islam’s rules and injunctions. They alleged that Islam’s commands and prohibitions contradicted one another. For this reason, Imam al-Tahawi’s friends requested that he compile a book of hadith from which all of Islam’s commands, prohibitions, and practical regulations could be conclusively proven. Thereafter, Imam al-Tahawi compiled an extraordinary book of hadith.[********************]

He died in 321 AH at the age of more than eighty.[********************]

Other Hadith Scholars of This Century

Besides them, several other eminent hadith scholars were born in this century. Among them, Qasim ibn Asbagh (d. 340 AH) and Ibn al-Sakan (d. 353 AH) are especially noteworthy. Both compiled books of hadith under the title Sahih al-Muntaqa.[********************]

Compilation of Books of Hadith after the Fourth Century

A brief discussion of the hadith scholars and compilers of books of hadith of the fourth century has already been presented. Almost all of them were hadith scholars in the true sense of the word. They compiled books of hadith by bringing together the hadiths they had heard from renowned teachers of the hadiths they themselves had collected. In compiling books, they followed in full measure the methods and practices adopted by the compilers of books of hadith in the third century. In this way, the golden days of the fourth century passed.

However, the hadith scholars who attained significant importance and status in history in the century that followed were not as gifted as the hadith scholars of earlier times. In particular, no one else was able to compile an original book comparable to those produced by their predecessors. Yet their expertise in hadith, the breadth and depth of their knowledge, and the subtlety and scope of their insight were by no means insignificant. Although the hadith scholars of this century were not able to compile original books of hadith, they succeeded in introducing newer methods of compiling books of hadith based on the original works of their predecessors. They brought together hadiths from various collections, arranged them systematically, and were able to present a large number of novel works to society. Here we offer a brief discussion of several renowned hadith collections from this period.[********************]

Combining the Hadiths of al-Bukhari and Muslim

Many hadith scholars selected and combined hadiths from Sahih al-Bukhari and Sahih Muslim and compiled separate books. A hadith scholar named Isma‘il ibn Ahmad, known as Ibn al-Furat (d. 414 AH), compiled one such book. Muhammad ibn Nasr al-Humaydi al-Andalusi (d. 488 AH) wrote another book of hadith. Hadith scholars such as Husayn ibn Mas‘ud al-Baghawi (d. 516 AH), Muhammad ibn ‘Abd al-Haqq al-Ishbili (d. 582 AH), and Ahmad ibn Muhammad al-Qurtubi (d. 642 AH) also compiled books of this kind.[********************]

Collection of Hadiths from the Six Canonical Collections

During this period, considerable work was also done in compiling separate books by collecting hadiths exclusively from the books of the Six Canonical Collections. These books are generally known as abridged versions of Tajrid al-Sihah al-Sittah. The names of several compilers of such books are mentioned here:

1. Ahmad ibn Ruzayn ibn Murabiyat al-‘Abdari al-Saraqusti (d. 535 AH). The name of his compiled book of hadith is Tajrid al-Sihah. This book was not arranged or organized attractively. Many hadiths from the Six Canonical Collections were omitted from it. Later, Mubarak ibn Muhammad, known as Ibn al-Athir al-Jazari (d. 606 AH), edited and organized this book. He arranged it beautifully into chapters and sections and added the hadiths that had not originally been included. Explanations of its difficult and unfamiliar words were also provided, and it was given the title: ******************** As a result, it became an invaluable and easily understandable book. This book was printed and published in Egypt. It is divided into ten volumes. The renowned hadith scholar of al-Azhar, Shaykh ‘Abd Rabbihi ibn Sulayman, wrote a commentary on it. He named it: ********************

2. ‘Abdullah ibn ‘Abd al-Rahman al-Ishbili, known as Ibn Kharat (d. 582 AH), compiled another book from the Six Canonical Collections.[********************]

Collecting and Compiling Hadiths from Various Books

During this period, considerable work was also done in compiling separate books of hadith by collecting hadiths from various books of hadith. The names and descriptions of several books are given below.

1. Masabih al-Sunnah—Imam Husayn ibn Mas‘ud al-Baghawi (d. 526 AH) edited it. At first, authentic, good, and other hadiths were included in it. Later scholars showed special interest in and attached great importance to this collection of hadith. Muhammad ibn ‘Abdullah al-Khatib arranged it systematically. The name of the Companion who originally narrated the hadith and the book from which it was collected were also mentioned. At first, only two categories (********************) were included in each chapter; but later hadiths of a third category (********************) were added to it. This took place in 737 AH. Eventually, it was named Mishkat al-Masabih (********************). Many hadith scholars composed extensive commentaries on it.[********************]

2. Jami‘ al-Masanid wa al-Alqab—This is a book of hadith compiled by Abu al-Faraj ‘Abdullah ibn ‘Ali al-Jawzi (d. 597 AH). Hadiths were collected in it from al-Bukhari, Muslim, Musnad Ahmad, and Jami‘ al-Tirmidhi.

3. Bahr al-Asanid—This was compiled by Imam Hafiz al-Hasan ibn Ahmad al-Samarqandi (d. 491 AH). It contains one hundred thousand hadiths. The following is said about this book:

******************************************************

There is no parallel to it in Islam.[********************]

Compilation of Hadiths on Legal Rulings and Admonition

During this period, books were also compiled by collecting hadiths concerning legal rulings and sermons and admonitions from various books of hadith. Among them, the following books are noteworthy:

1. Muntaga al-Akhbar fi al-Ahkam—It was compiled by Hafiz Majd al-Din Abu al-Barakat ‘Abd al-Salam ibn ‘Abdullah ibn Abu al-Qasim al-Harrani. He was known as Ibn Taymiyyah. It is essential to remember that he was not the famous reformer Ibn Taymiyyah; rather, he was the grandfather and paternal grandfather of the reformer Ibn Taymiyyah. The Ibn Taymiyyah who compiled this book was also a great mujtahid. He was born in 590 AH and died in 652 AH.[********************]

This book has compiled and incorporated hadiths from such authentic and universally acknowledged works as Bukhari, Muslim, Abu Dawud, Nasa’i, Tirmidhi, Ibn Majah, and Sunan Ahmad, among others. The Yemeni muhaddith Muhammad ibn Ali al-Shawkani (d. 1250 AH) wrote a commentary on it in nine volumes under the title Nayl al-Awtar.

2. Al-Sunan al-Kubra, compiled by Imam Ahmad ibn Husayn al-Bayhaqi(d. 458 AH). According to Ibn al-Salah, no other work contains the proofs of hadith with such comprehensiveness and breadth as this book. No necessary hadith has been omitted from it. Imam al-Bayhaqi also compiled another collection of hadith, whose name is ********************. [********************] It is said:

******************************************************

No other work of this kind has been produced in Islam.[********************]

3. Al-Ahkam al-Sughra—compiled by Hafiz Abu Muhammad Abd al-Haqq al-Ishbili(known as Ibn Kharrat). He died in 582 AH. On the one hand, it contains hadiths concerning the practical life of Muslims and injunctions and prohibitions; likewise, hadiths of exhortation and admonition and warnings concerning the Hereafter have also been included.[********************]

4. Umdat al-Ahkam—compiled by Imam Hafiz Abd al-Ghani ibn Abd al-Wahid al-Maqdisi al-Dimashqi(d. 600 AH). It contains the hadiths concerning legal rulings that have been cited in both Bukhari and Muslim.

5. Al-Targhib wa al-Tarhib—compiled by Hafiz Abd al-Aziz ibn Abd al-Qawi ibn Abd Allah al-Mundhiri (d. 656 AH). This book is excellent from the perspective of collecting hadiths and determining their quality.

The Study of Hadith in the Seventh and Eighth Centuries

The preceding discussion extends over approximately six hundred and fifty years. Toward the end of the seventh Hijri century, a violent storm of destruction and calamity swept over the Muslim world. In 658 AH, the Tatars carried out an all-consuming devastation across the vast Muslim-inhabited regions of Central Asia. At that time they destroyed Aleppo and advanced toward Damascus. Ayyubid rule still existed in Egypt, but it too had nearly become dim, like a lamp without oil. The authority of the Mamluks became dominant and powerful everywhere. Turkish supremacy began to be established over the Muslim world in the seventh century. On the other hand, rule by the Maghrebi Berber people was established throughout the Maghrib (northwestern Africa).

In a word, at this time the entire Muslim world was experiencing the sunset of civilization. Muslims became weaker in every respect—character, faith, courage, and valor. Their intense mutual hatred and hostility, disagreements, and despondency had rendered them completely lifeless and near death. Nowhere was there any inclination among Muslims to travel from one country to another and become bound by a profound unity with the vast Muslim community. Indeed, whereas traveling through different lands in search of hadith had been a distinctive and honored characteristic of Muslims, in this century the intellectual links between centers of learning and scholars and muhaddiths living far apart had been completely severed.

Naturally, in this situation the thought and intellectual capacity of Muslims began to grow dull; among seekers of knowledge there was no activity of acquiring knowledge through traveling over distant lands. Consequently, the continuity of collecting and transmitting hadith began to be obstructed. Henceforth, hadith study became limited to obtaining permission from a teacher to transmit hadith and writing down a certain number of hadiths from him. At this time, the chain of transmission of hadith became merely a means of attaining a single “blessing.”

But this is not the final or only conclusion. Even during this period, a number of vigorous scholars can be found who revived the ancient and traditional activity of seeking and collecting hadith. They traveled to distant centers and began sitting before a muhaddith for the purpose of writing down hadith from him. In the terminology of hadith science, this method of teaching hadith is called “imla” (********************). The muhaddith would sit in a designated place in one side of the mosque on a fixed day each week, while students of hadith would sit around him on all sides. The muhaddith would recite the hadiths aloud, and the students would write them down on their own sheets of paper. Among the muhaddiths of this period, the name of al-Hafiz Abu al-Fadl Zayn al-Din Abd al-Rahim ibn al-Husayn al-Iraqi is noteworthy. He was not only an imam of hadith in his age, but also the author of numerous valuable works. He held more than four hundred sessions for dictating hadith. His student Ibn Hajar said:

******************************************************

He began dictating hadith in 796 AH. Thus, after the study of the Prophet’s hadith had ceased, he revived it. For this purpose, he held more than four hundred sessions, and in most of these gatherings he dictated well-organized, preserved, and beneficial hadiths solely from memory.[********************]

He died in 806 AH.

The second notable scholar of this period was Shihab al-Din Abu al-Fadl Ahmad ibn Ali ibn Muhammad ibn Hajar al-Asqalani. He was not merely a hafiz of hadith; among the hafizs of hadith of this century, he was the greatest. There was no other muhaddith in this century equal to him. He died in 852 AH. The muhaddiths said of him:

******************************************************

The practice of traveling through different lands to collect hadith, and the predominance of hadith study in the world, came in its entirety to an end with him. Among his contemporaries, no one other than him became a hafiz of hadith. He authored a great number of books and held more than one thousand sessions in which he dictated hadith.[********************]

The most famous work of Hafiz Ibn Hajar al-Asqalani is the commentary on Bukhari Sharif, Fath al-Bari. It is divided into ten large volumes. Its introduction was published as a separate book, entitled: ********************.[********************]

He also had his own collection of hadith. It was ********************. This is a special collection of hadith concerning legal rulings.

This book too became especially esteemed among the scholars.[********************]

Imam Sakhaqi, a student of Ibn Hajar, was also a notable talent of this period. In his celebrated work Fath al-Mughith, he wrote:******************************************************

I dictated hadith in Mecca Sharif. I also did this in various places and in many locations in Cairo, and the number of hadith sessions in which I have dictated up to now must be approximately six hundred………….. And the foundation of every deed is intention.[********************]

But this method of dictating hadith could not remain effective for much longer. Hadith scholars of the later period devoted themselves chiefly to the hadith books compiled by their predecessors. They focused on extracting hadiths from them, preparing abridged versions, and writing commentaries on hadith books, among other activities. Moreover, this too was confined to only a few cities of the Muslim world, and only a very small number of people devoted themselves to this work.

The Study of Hadith in Various Countries

During the seventh, eighth, and subsequent centuries, hadith was studied, taught, and propagated in various regions of the Muslim world. At this time, its spread was greatest in the Maghrebi countries (northwestern Africa). After that, the extensive study of hadith became evident in two great Muslim lands: one was Egypt and the other Hindustan (India). The fall of the Abbasid Caliphate as a result of the Tatar invasion of Baghdad was a tragic event from the perspective of Muslim scholarship and Islamic knowledge and sciences. The Tatars seized millions of books from Baghdad’s Islamic libraries and threw them into the Tigris, constructing a bridge over it with the piles of books so that their army could easily cross the river. After this, Baghdad, the fountainhead of knowledge and science, was relocated elsewhere. Egypt first had the good fortune to become enriched and flourish with Islamic knowledge and sciences, especially the science of hadith. The study and propagation of hadith in Egypt at this time can readily be compared with the study of hadith in the third Hijri century. But thereafter, even here this powerful sun of hadith study began to set. The study of hadith knowledge then flowed toward other countries. It appeared that the sun of hadith knowledge had set in Egypt and risen, radiant, in the sky of India. In India, the golden age of hadith study truly began. (For a detailed discussion, see the chapter of this book entitled “The Science of Hadith in Pakistan and India.”)

It cannot be said that hadith was not studied at all in Egypt even during this period of decline. Rather, history presents before us examples of immense and unforgettable service to the science of hadith even at this time. The Mamluks then ruled Egypt. Among these Mamluk kings, many became memorable in the pages of history for their thirst for knowledge. Many kings sat before the muhaddiths of the age as students. They spent lavishly from the royal treasury in order to establish great institutions for hadith education.

Several imams of hadith were still present in Egypt at this time. They had memorized the hadiths together with their complete and authentic chains of transmission. Those thirsty for knowledge learned hadith from them, and people crowded before them in order to hear hadith.

Among them, the following hadith scholars are noteworthy:

1. Zahir Barquq 2. Imam Akmal al-Din al-Babarti 3. Ibn Abu al-Majd 4. Al-Mu’ayyad 5. Shams al-Din al-Dayari al-Muhaddith.[********************]

Appendix 1

The preceding pages have discussed in detail the number of hadiths and the long history of hadith compilation. Readers have been introduced to the great and noble efforts of preserving hadith, compiling hadith, and producing hadith books at various stages of history. In the preceding discussion, we also became acquainted with the production of various kinds of hadith books at different stages. Here, a separate discussion is presented concerning the various methods and types of hadith-book compilation.

There are various forms and methods (Technique) of producing hadith books. The names of the books produced in these various forms also differ. Namely:

1. ‘Al-Jami’–—Hadith books in which hadiths of every kind—concerning doctrines (beliefs), legal rulings (injunctions, prohibitions, and the practical rules of the Shariah), compassion and sympathy, the etiquette of eating and drinking, travel abroad and residence in one place, Quranic exegesis, history, war and peace, dispatching armies against enemies, tribulations and calamities, praise and accounts of merit, and so forth—are arranged in different chapters are called al-Jami. [********************] Among the Sihah Sittah, the following two books fall into this category:

(a) Al-Jami al-Sahih al-Bukhari and (b) Al-Jami al-Tirmidhi. Sahih Muslim is not included in this category, because it does not contain hadiths concerning detailed legal exposition and recitation.2[********************]

2. ‘Al-Musnad’ (********************)-—Books in which hadiths narrated from the Companions are compiled consecutively according to the alphabetical order of their names, but are not arranged according to the method of fiqh compilation, are known as al-Musnad or al-Masanid. For example, all the hadiths narrated by Hazrat Abu Bakr al-Siddiq are recorded together, regardless of their subject matter, followed by the hadiths narrated by another Companion collected in one place.

Its compilation may be done in two ways: according to alphabetical order, such as placing the hadiths narrated by Hazrat Abu Bakr first, followed by those narrated by Hazrat Usamah ibn Zayd.

Alternatively, the hadiths may be arranged according to the rank or lineage of the Companion narrator. For example, the hadiths narrated by the Rightly Guided Caliphs may be mentioned first in sequence, followed by the hadiths of the other Companions.

The hadith book compiled by Imam Ahmad ibn Hanbal is arranged according to this method, and is therefore called al-Musnad.

3. Al-Sunan (********************)—Hadith books in which only hadiths concerning the rulings of the Shariah and the rules, regulations, injunctions, and prohibitions necessary for practical life are collected, and which are arranged in chapters and sections like books of fiqh, are known as Sunan. Examples include Sunan Abu Dawud, Sunan al-Nasa’i, and Sunan Ibn Majah. Tirmidhi Sharif is also included in the category of Sunan in one sense.

4. ‘Al-Mu’‘jim’ (********************)-—A hadith book in which, according to the Musnad method, the hadiths received from each individual teacher of hadith are arranged in sequence is called an al-Mu’jim book. An example is the three books compiled by al-Tabarani.

5. ‘Al-Juz’ (********************)-—A hadith book in which the hadiths narrated by a single narrator are included, whether that person is a Companion or a later teacher whose hadiths are collected. For example: ****************************************************** .[********************]

However, according to some other scholars of hadith, this is not called a separate [work], but is called al-Mufrad. In their view, ******************** refers to books in which hadiths concerning a single subject are gathered together. For example, the works compiled by Imam Bukhari, ******************** and ******************** .[********************]

6. ‘Al-Ghariba’ (********************)-—If a teacher of hadith dictates certain hadiths to only one of his many students and does not give them to anyone else, then a compilation of these hadiths is called al-Ghariba.[********************]

7. Al-Mustakhrajat (********************)—A book in which the hadiths mentioned in another work, or some portion of them, are compiled, and in which the matn of the original hadith and its own chain of transmission are cited, is called an al-Mustakhraj. Many books of this kind have been written. Many scholars compiled the hadiths of Sahih Bukhari separately in different books in this manner and by this method. Among them, Isma’ili, Barqani, Ibn Ahmad al-Ghatrafi, Abu Abd Allah ibn Abu Zahl, and Abu Bakr ibn Mardawayh are noteworthy. [********************] Similarly, the hadiths of Sahih Muslim were also compiled. Among those who did so, the principal muhaddiths were Hafiz Ya’qub ibn Ishaq al-Isfarayini, Abu Ja’far ibn Hamdan, Abu Bakr Muhammad ibn Raja al-Nishapuri, Abu Bakr al-Jawqi, Abu Hamid al-Shayqi, and Abu al-Walid Hasan ibn Muhammad al-Qarashi.

Abu Nu’aym al-Isfahani, Abu Abd Allah Ibn al-Ahjam, Abu Dharr al-Harawi, Abu Muhammad al-Khallal, and other muhaddiths compiled together the hadiths of both Bukhari and Muslim.

However, the book Al-Mustakhraj by Hafiz Yaqub mentioned above is both comprehensive and sound and reliable. It was still preserved in the libraries of Germany until quite recently.

8. ‘Al-Mustadrak’ (********************)।A book in which hadiths that were not included in a particular hadith collection, yet fully met the conditions followed by the compiler of that collection, are gathered together is called Al-Mustadrak. For example, the Al-Mustadrak compiled by Imam al-Hakim

Imam al-Hakim collected a large number of hadiths and compiled them into a separate work consisting of two volumes. He believed or assumed that all these hadiths fully met Imam al-Bukhari’s conditions for accepting hadiths and were sound, but had not been included in Sahih al-Bukhari. However, according to hadith scholars, it also contains many weak and fabricated hadiths.

In addition, Hafiz Abu Ya’la Abd ibn Humayd ibn Muhammad ibn Abd Allah al-Ansari (d. 433 AH) compiled another book by collecting hadiths according to the conditions of both al-Bukhari and Muslim.

9. ‘Kitab al-Ilal’ (********************)।When sound hadiths are compiled in a book and, at the same time, the defects or flaws of the hadiths are described, it is called Kitab al-Ilal. Imam Muslim and Imam Hafiz Abu Yahya compiled books of this kind. Imam al-Dhahabi mentioned that the hadith scholar al-Shaji also wrote an important book in this field.

10. ‘Kitab al-Atraf’ (********************)-Mentioning such a portion of a hadith that the remaining portion can also be understood from it. A book of this kind is called Kitab al-Atraf. In it, the complete chain of transmission of the hadith is mentioned. Numerous books were also compiled in this category. Among them, the following two books, cited on the next page, are noteworthy:

1. Al-Ashraf ala Tuhfat al-Atraf.

2. Tuhfat al-Ashraf bi-Ma’rifat al-Atraf.

Classification of Hadith Collections by Category

The only way to learn in detail the rules and regulations of Islamic Shariah and Islam’s commands and prohibitions is through the hadiths of the Messenger. And the only way to know the Messenger’s hadiths is to examine and scrutinize the reports originating from the Messenger—whether they originated directly from the Messenger or from a Companion or a Tabi’i. Full attention must, however, be paid to the soundness, accuracy, and conclusiveness of the chain of transmission. There can be no other way to investigate the chains of transmission of the Messenger’s hadiths, examine them, and review the hadith collections compiled in the present age. For it is utterly impossible today to discover a hadith of the Messenger, together with a secure and reliable chain of transmission, that has not previously been compiled in any hadith book.

Therefore, in order to obtain all types of hadiths and their chains of transmission, everyone today must seek refuge exclusively in the compiled and preserved hadith collections and rely on them entirely. For this reason, we must acquire a detailed and thorough understanding of the hadith collections. We must know their categories, status, and rank.

Hadith collections are classified into four categories according to their fame and soundness. This is because hadiths themselves are of different levels. The highest level consists of those hadiths transmitted with complete continuity in the chain of narration and concerning whose acceptance and practice the entire Muslim ummah is in complete agreement.

Next are those hadiths transmitted and received through various sources, untouched by any kind of doubt or suspicion, and on the basis of which all jurists have acted. At the very least, these are hadiths about which the hadith scholars of Mecca and Medina expressed no disagreement. For these two places were the centers of the lives and activities of the Rightly Guided Caliphs and meeting places for scholars of hadith from all regions. They were always visited by them, and successive generations of hadith scholars continuously traveled to these two centers. Therefore, it is impossible to suppose that these hadiths contain any apparent defect or error. These hadiths have always been renowned and followed throughout the vast Muslim world, and they were also transmitted by large numbers of people among the Companions and the Tabi’un.

After this comes the category of hadiths proven to be sound, whose chains are excellent and free of defects, as testified by the hadith scholars. Nor were these hadiths abandoned. Rather, they were followed in practice both before and after being compiled in books. The imams of hadith began transmitting them from early times. Jurists composed legal works on their basis and placed complete faith and confidence in them.

Books of the First Category

Hadith books possessing these two kinds of qualities and characteristics belong to the first category. In this way, the rank of the hadith books will be determined successively.

When hadith books are examined and tested from this perspective, it becomes clear that only three books among all hadith collections can be included in this category. They are, respectively: (a) the Muwatta of Imam Malik, (b) Sahih al-Bukhari, and (c) Sahih Muslim.

In the hadiths cited in these three books, two-thirds of the transmitters belong to the first and second categories. These hadiths relate to legal and practical matters. One-third of the hadiths were transmitted by narrators of the third category. No hadith transmitted by a narrator of the fourth category was included in these three books. Hadiths with the soundest, most continuous, and uninterrupted chains of transmission were incorporated in these three books. The scholars of the Muslim world hold these three books in greater eagerness, respect, and reverence than any other books.

Books of the Second Category

This category includes books that, in the qualities and characteristics mentioned above, do not rank equally with the Muwatta, Sahih al-Bukhari, and Sahih Muslim, but are certainly close to them. Their compilers were especially renowned for dependable soundness, integrity, memory, accurate transmission of hadith, and complete mastery of every subtle aspect of hadith science. In their books they allowed not even the slightest neglect or negligence. They weighed each hadith carefully on the precise scale of the conditions they themselves had established for accepting hadiths, and then accepted and recorded it. Subsequently, the hadith scholars and jurists of every generation acknowledged their proper importance, and they became widely circulated among Muslims. Scholars wrote books explaining them.

The three books included in this category are Sunan Abu Dawud, Jami al-Tirmidhi, and Sunan al-Nasa’i. Imam Ruzayn compiled these hadiths in his Tajrid al-Sihah, and Imam Ibn al-Amir compiled them in his Jami al-Usul.

The hadith scholars have also mentioned that the Musnad compiled by Imam Ahmad ibn Hanbal belongs to this category.

In the first three books mentioned, nearly half of the hadiths were transmitted by narrators of the third category. Of the remaining half, two-thirds are hadiths transmitted by people of the first and second categories, while one-third were transmitted by narrators of the fourth category. In the remaining books, more than half of the hadiths were transmitted by narrators of the third category.

Books of the Third Category

The books of hadith in the third category are those compiled before, during, and after the compilation of al-Bukhari and Muslim. All types of hadiths—sound, hasan, weak, and others—were included in them. Although these hadiths did not remain entirely unknown, they nevertheless did not gain much fame or popularity among scholars. Authors of works of jurisprudence paid little attention to these hadiths. Nor did hadith scholars feel any particular need to discuss their defects and flaws. This category includes books for which no special effort was made to remove obscure language or clarify obscure words. No jurist considered it necessary to compare the hadiths compiled in them with the opinions of earlier imams. No hadith scholar attempted to describe or expose their inconsistencies. No historian shed any light on the lives of the transmitters of these hadiths. This does not refer to historians of the later period, but to historians of the early period. Consequently, such books remained unpublished and unknown to the people.

The following hadith collections belong to this category:

1) Musnad Abu Ali 2) Musannaf Abd al-Razzaq 3) Musannaf Bakr ibn Shaybah 4) Musnad Abd ibn Humayd 5) Musnad al-Tayalisi 6) The books of Imam al-Bayhaqi 7) The books of Imam al-Tahawi 8) The books of Imam al-Tabarani.

The sole and fundamental purpose of these compilers in writing their books was merely to collect the hadiths they had received. Their aim was not to organize them systematically, arrange them properly, or make them suitable for practical use.

More than one-third of the transmitters of the hadiths cited in these books belong to the third category, and one-third belong to the fourth category. Among these books, some are acknowledged by hadith scholars as being comparatively more firmly grounded and stronger than the others.

Books of the Fourth Category

This category includes those hadith books whose compilers, after a long period, collected hadiths that had not been included in the books of the first and second categories. Rather, they had been cited in obscure and anonymous books. In later times, the compilers of this category recognized the value of these hadiths. They had circulated orally among people from whom the earlier hadith scholars and compilers of hadith books had not been prepared to accept them or include them in their own books. Alternatively, they had been transmitted by unruly or weak narrators, or they were statements of Companions or Tabi’un; or they were stories of the Children of Israel, sayings of philosophers or preachers, which later transmitters had mistakenly mixed with the hadiths of the Messenger.

The Kitab al-Du’afa compiled by Ibn Hibban and Kamil ibn Adi, and the books written by al-Khatib, Abu Nu’aym, Ibn Asakir, Ibn al-Najjar, and al-Daylami belong to this category. The Musnad of al-Khwarizmi also appears to be a book of this category.

Books of the Fifth Category

These books also have a fifth category. This category includes hadiths that circulated orally among jurists, Sufis, historians, and others. They bear no resemblance to the hadiths of the four categories mentioned above.

Fabricated hadiths invented by irreligious and eloquent people are also included in this category. They attached such chains or lines of transmission to these statements that no objection could be raised against them. They arranged and presented the words so beautifully that it is outwardly difficult to assert emphatically that the Noble Messenger did not say them.

In reality, these people created a grave danger for Islam. Nevertheless, the darkness of this danger could not keep Islam’s cultural sky darkened for long. Hadith scholars tested and examined these hadiths on the touchstone of criticism, compared them with hadiths expressing similar ideas from the Messenger, and conclusively uncovered the secret of their being fabricated. Consequently, no fabricated hadith was able to gain admission as a hadith.

In the discussion above, no category was mentioned or assigned for two renowned hadith books. The two books are: (a) Ibn Majah and (b) Sunan al-Darimi. The category to which these two books belong is subject to discussion.

The hadith scholar Abu al-Hasan al-Sindi wrote:

******************************************************

In short, Ibn Majah is below and ranks after the five principal books in terms of status.

Allamah Muhammad ibn Ibrahim al-Yamani wrote:

******************************************************

Sunan Ibn Majah is a book of a category subsequent to Abu Dawud and Sunan al-Nasa’i. Its hadiths must be reviewed and examined, because it contains a fabricated hadith in the chapter concerning virtues.

These quotations prove that Ibn Majah is a hadith book of the third category.

Hadith scholars have expressed the same opinion concerning Sunan al-Darimi. Shah Abd al-Aziz Muhaddith al-Dehlawi classified it among the books of this third category. Shah Waliullah al-Dehlawi held the same opinion.

Proximity to the Messenger in the Transmission of Hadith

The authors of hadith books generally sought chains of transmission through which it would be possible to establish a closer connection with the Messenger. In other words, the hadith scholars who compiled hadith books made special efforts to obtain hadiths from the Messenger through as few transmitters as possible. Consequently, the fewer transmitters through whom a hadith reached the compiler, the greater its importance and rank in the eyes of the hadith scholars, and the more reliable it was considered. For the fewer intermediaries there were in the chain of transmission, the closer the compiler of the hadith book could come to the Noble Messenger.

Secondly, the shorter the chain of hadith transmission and the fewer transmitters it contains, the easier it is to verify, examine, and review their status. The possibility of mistakes and errors in transmitting hadith is also thereby reduced. In this respect, Imam Abu Hanifah holds the highest position among all compilers of hadith books. This is because he had the good fortune to meet at least four Companions directly.

Several technical terms arose concerning the length and brevity of the chain of hadith transmission. A brief introduction to them is given here:

1. Hadiths that reached the compiler of the book from the Noble Messenger through only one transmitter are called Wahdaniyyat: “hadiths with one transmitter.”

Several hadiths of this kind are cited in the hadith book compiled by Imam Abu Hanifah. As an example, one hadith is mentioned here:

******************************************************

Abu Hanifah said: I heard Aishah bint Ajrad say: The Prophet said: “The greatest number of Allah’s troops are locusts—a particular kind of grasshopper. I do not eat them myself, nor do I declare them unlawful.” This hadith is cited in the Musnad Abu Hanifah. It is also cited in the historical work of Yahya ibn Ma’in.

The cited hadith reached Abu Hanifah from the Messenger through only one transmitter. She was a female Companion named Aishah bint Ajrad. For this reason, this hadith belongs to the category of Wahdaniyyat—hadiths transmitted through one intermediary.

There are many hadiths that reached Abu Hanifah through only two levels of transmitters. He himself heard hadiths from other Tabi’un, and the Tabi’i heard them from the Companions. Thus, only two levels of transmitters intervened between the Messenger and the compiler of the hadith book. In terminology, such hadiths are called Sunaiyyat—hadiths containing two levels of transmitters. Many hadiths of this kind are cited in the Kitab al-Athar compiled by Imam Abu Hanifah. The chains of only two hadiths are mentioned here.

(1)

******************************************************

Abu Hanifah said: Abu al-Zubayr transmitted to me from Jabir ibn Abd Allah, and he from the Noble Messenger. ………….

In the hadith transmitted through this chain, Abu al-Zubayr, a Tabi’i, and Jabir ibn Abd Allah, a Companion, stand between Imam Abu Hanifah and the Noble Messenger.

(2)

******************************************************

Abu Hanifah said: Nafi transmitted to us from Ibn Umar that the Noble Messenger prohibited it. ………..

In this chain, the Messenger’s hadith reached Imam Abu Hanifah through only two levels of transmitters: the Tabi’i Nafi and the Companion Ibn Umar.

Since Imam Malik was not a Tabi’i, but belonged to the generation after the Tabi’un—the Tabi al-Tabi’in—most of the hadiths he compiled belong to this category of Sunaiyyat. Imam al-Shafi’i and Imam Ibn Hanbal could not meet any Tabi’i. Therefore, the hadiths they compiled generally belong to the category of Thulathiyyat—hadiths containing three levels of transmitters. In Sunan al-Darimi, there are fifteen hadiths that he heard through three levels of transmitters after the Messenger.

Among the authors of the Sihah Sittah, Imam Bukhari, Imam Ibn Majah, Imam Abu Dawud, and Imam Tirmidhi also met some Tabi’is and learned, collected, and transmitted hadiths from them. For this reason, in terms of the elevation of their chains of transmission, they too were at the same level as Imam Ahmad ibn Hanbal. Although, at the time of Imam Shafi’i’s death (204 AH), Imam Bukhari was only ten years old, Imam Abu Dawud was only two years old, and Ibn Majah had not yet been born. [********************] The numbers of hadith chains containing narrators from the three aforementioned levels in their books are as follows:

1) Sahih Bukhari Sharif: 22; 2) Sunan Ibn Majah: 5; 3) Sunan Abu Dawud: 1; 4) Jami’ Tirmidhi: 1.

Imam Muslim and Imam Nasa’i did not transmit hadiths directly from any Tabi’i. Therefore, all the hadiths transmitted by them contain narrators from four levels.

The Forgery of Hadiths and Its Causes

The lengthy history of hadith compilation previously presented to the readers irrefutably proves that, at every stage from the origin of hadiths until their compilation in books, every reliable measure was adopted for their preservation. To ensure that the Messenger’s hadiths remained preserved in the best possible manner, that no admixture entered them, and that they did not disappear, no degree of neglect, carelessness, or laxity was allowed at any stage in taking effective measures. Nevertheless, there is no way to deny that, in this long transmission of hadiths, there arose certain periods when evil people, motivated by self-interest or wicked purposes, attempted to pass off their own “words” as the Messenger’s hadiths, and some such “words” found an opportunity to mingle with the vast ocean of the Messenger’s hadiths.

How such an accident could occur in this unbroken and uninterrupted continuity of the preservation of the Messenger’s hadiths is as astonishing as it is deserving of historical analysis.

Here we shall discuss the history of hadith forgery briefly yet comprehensively.

A detailed review of the sequence of history shows that the first activity of forging hadiths was initiated by the famous Khawarij. During the Battle of Siffin (36 AH), a serious disagreement arose among the supporters of Hazrat Ali (RA) concerning the matter of arbitration, and they were not prepared to accept this arbitration in the least. Thereafter, they assumed the form of an independent religious sect.

The Khawarij were completely ignorant about hadith. They were not at all prepared to accept anything from other people as true. They regarded a liar as a kafir. Nevertheless, they began forging hadiths and spreading lies in the name of the Messenger. Their sole purpose in doing so was to support their particular doctrine.

Allama Ibn al-Jawzi, in his book entitled Kitab al-Mawdu’at, has cited the following statement of Ibn Lahi’a:

******************************************************

This hadith is one of the foundations of the religion of Islam. Be especially careful from whom you accept this foundational matter of religion. For whenever we wished, we would immediately pass off whatever we said as a hadith.

That is, this man had previously belonged to the Khawarij and, at that time, would pass off whatever words he wished as the Messenger’s hadith. This is the origin of hadith forgery by the Khawarij.

Thereafter, we also find the Shi’a community engaged in forging hadiths. In reality, they were fierce enemies of Islam. With the evil intention of gaining unrestricted opportunity to strike at the foundations of Islam, they had taken refuge in the extreme errors of Shi’a doctrine. First, they tried to introduce gross distortions and corrupt meanings into various verses of the Glorious Qur’an. But, realizing that they would not succeed in this, they turned their attention to the Messenger’s hadiths and attempted to circulate countless false statements in the name of the Messenger. They forged a large number of hadiths to lavishly praise Hazrat Ali and diminish the status of Hazrat Muawiya. They circulated many hadiths in support of Hazrat Ali, some of which establish Hazrat Ali’s prophethood and some of which establish his right to the caliphate after the Messenger.

The foremost “hadith fabricator” among the Shi’a was Mukhtar ibn Abu Ubaid. He initially belonged to the Khawarij. Later he joined the supporters of Hazrat Abdullah ibn al-Zubair. Finally, he fully adopted the Shi’a doctrine and became a member of the Shi’a community. He forged hadiths openly. When he met Abdullah ibn al-Zubair in Kufa, he said to a certain muhaddith:

******************************************************

Compose for me some hadiths in the name of the Messenger from which it will be proved that he—Mukhtar—will become caliph immediately after him.

Among Muslims, those of weak faith also began forging many hadiths in the name of the Messenger. They too composed many hadiths to diminish the honor of Hazrat Ali and to prove the greater merit of Hazrat Abu Bakr and Hazrat Umar.

In the second century AH, a new sedition of hadith forgery arose. People began circulating stories, lies, and baseless legends as hadiths, complete with chains of transmission. Among the hadith fabricators of that period, political opportunists, storytellers, and secretly irreligious people became the principal figures. [Source of this lengthy discussion: ********************]

The foregoing historical sequence shows that, broadly speaking, the sedition of hadith forgery arose in Islam for three reasons:

(a) Forging hadiths in order to establish and impose one’s own view in politics, substantiate one’s political ideology, and make it acceptable to the people.

(b) Forging hadiths in order to spread Islam among the people, make them more religious through preaching and admonition, encourage them to be more enthusiastic about worship and devotion, and make them more fearful of the Hereafter.

(c) Passing off fabricated statements as “hadiths” in order to make the attainment of personal gain easy and unopposed.

For particular political reasons, hadiths were first fabricated around Hazrat Ali. The purpose of such hadiths was to prove that he, and no one else, had the right to become caliph after the Noble Prophet. Three forged hadiths from this category are presented below:

(a) It is circulated that, in the sermon he delivered at a place called Ghadir Khumm while returning from the Farewell Hajj, the Noble Prophet (SAW), indicating Hazrat Ali, also said the following:

(a)    ******************************************************

This man is my heir and my brother; he is the caliph after me. Therefore, all of you listen to him and follow only him.

(b) ******************************************************

To harbor love for Ali is such a virtue that, if one possesses it, no sin can harm him. Conversely, to harbor hatred and enmity toward Ali is such a sin that no good deed can benefit its possessor.

******************************************************

Whoever dies while harboring hatred toward Hazrat Ali will die either as a Jew or as a Christian.

It can be understood at first sight that these three statements circulated as hadiths cannot in any way be the Messenger’s hadiths; rather, they were fabricated solely to serve political and sectarian interests. [********************]

There is no count of the hundreds of hadiths the Shi’a fabricated and circulated to prove Hazrat Ali the heir of the Noble Prophet. Yet that every one of their statements is manifestly false is proved even by authentic hadiths narrated from Hazrat Ali (RA), and it is regarded as beyond the reach of ordinary reason and understanding.

Conversely, there is no delay in recognizing as extreme exaggeration the forged hadiths circulated in excessive praise of Hazrat Abu Bakr and Umar.

By way of example, two hadiths from this category are quoted below:

******************************************************

When I was taken on the Mi’raj toward the heavens, I said: O Allah, make Ali ibn Abu Talib caliph after me. Then the realm of the heavens trembled, and angels from every direction cried out with an unseen voice: O Muhammad, recite this verse of Allah, whose meaning is: You cannot wish for anything; only what Allah wills shall be. And Allah has willed that Abu Bakr al-Siddiq alone shall be caliph after you.

******************************************************

Written on every leaf of every tree in Paradise are the words: There is no god but Allah, Muhammad is the Messenger of Allah, Abu Bakr, Umar al-Faruq, and Uthman Dhun-Nurayn.

Hadiths were also forged in praise of Hazrat Muawiya. For example:

******************************************************

When you see Muawiya standing on my pulpit and delivering a sermon, accept him, for he is highly trustworthy, honest, and protected.

In this way, many baseless and utterly unfounded statements were circulated among the people as the Messenger’s hadiths. Three more statements from this category are given here:

(a)****************************************************** — Love of one’s homeland is part of faith.

(b)******************************************************— O Muhammad! Had you not been created, I would not have created the heavens and the world.”

(c)******************************************************— The setting sun was brought back for Ali ibn Abu Talib. [Ahmad ibn Hanbal said: ******************** This hadith has no basis. Ibn al-Jawzi asserted: ******************** “This is not a hadith but a fabricated statement. However, Imam Suyuti and Tahawi asserted that it is authentic. ********************]

These three statements were circulated in society as hadiths and became widely disseminated from the mouths of preachers. In reality, however, all three of these statements are entirely false and fabricated.

Measures to Prevent Hadith Forgery

Although the Khawarij initially began forging hadiths for their own purposes, this did not continue very far. The Khawarij’s own creed and beliefs did not allow them to advance very far along this path.

1. The creed of the Khawarij was: Whoever is a liar is a kafir! Consequently, the inclination toward false speech and hadith forgery among them ended of its own accord.

2. The Khawarij were Bedouins, naturally harsh and rough in character. They were not prepared to accept anything from other peoples or tribes. For this reason, nothing said by the Persians and Jews—who had predominantly adopted Shi’a doctrine and forged hadiths—could carry any importance for them.

3. In fighting their opponents, the Khawarij relied chiefly on their own bravery, strength, capabilities, and weapons. For this reason, they were never prepared to resort to false statements ********************. Moreover, since they considered their opponents kafirs, they felt no need to resort to falsehood. They did not even believe that any weapon other than the sword could be used to subdue kafirs.

For these three reasons, the Khawarij forged very few hadiths compared with the other corrupting and destructive sects. The two or four hadiths they did forge were easily recognized and rejected by the Muslim society, rich in Islamic knowledge. Consequently, whatever hadith forgery occurred at this stage did not appear as any serious danger.

Later, however, the hadiths fabricated by the Shi’a created a grave situation in Muslim society. Of course, Allah’s boundless grace provided an effective means at this stage of protecting the Muslims’ faith and religion. On one side were the Khawarij, the Shi’a, and other misguided and evil-natured sects like them, wholly devoted to uprooting Islam; on the other stood the organized Muslim society and the Muslim community as an immovable barrier. The erroneous doctrines and baseless propaganda of the Khawarij and Shi’a could not influence them in the least. Rather, they held fast with great firmness to the Qur’an and authentic hadiths. At the same time, they devoted themselves to extensively teaching and disseminating sound and authentic hadiths. A large number of Companions were still alive at that time, and with them was a vast community of Tabi’is whom they had painstakingly trained in Islamic knowledge. Together, all of them thwarted every attempt at hadith forgery, tore apart every web of conspiracy intended to create confusion in Islam’s clear system of law, and brought the liars’ falsehoods into the light before the public one by one.

At this time, Muslim society became extremely alert and vigilant regarding the acceptance of any statement as a “hadith.” They were not at all prepared to accept a statement as a hadith merely because it had been transmitted through a chain of narration. Rather, they began examining its chain of transmission and investigating closely the character, piety, knowledge, and memory of every person mentioned in it, as well as whether the transmitters had met one another.

In the introduction to Sahih Muslim [page 11], Imam Muslim quoted the following statement of the Tabi’i Ibn Sirin:

******************************************************

Previously, Muslims did not ask about the chain of transmission of hadiths. But when fitnah and disorder appeared, they began saying: Name the transmitters. If among them are Ahl al-Sunnah, hadiths will be accepted from them; and if they are adherents of bid’ah, their transmitted hadiths will be rejected.

In this way, the Tabi’i muhaddiths would question the Companions about the transmitters of hadiths. The primary purpose of this inquiry was to distinguish fundamentally between good and bad and not to accept everything blindly.

At this time, the entire Muslim society became extremely strict and uncompromising regarding hadith. When a person who spread false statements came and sat near the Companions in the mosque to hear hadiths, the Companions would rebuke him harshly and expel him from the mosque. At times, the assistance of the police was also sought to drive away such people.

Once, a storyteller came and sat near Hazrat Abdullah ibn Umar (RA). He told him to get up and leave. But the man refused to leave. Then Hazrat Ibn Umar (RA) summoned the police and had him expelled with their assistance.

Many such incidents are mentioned in the books of hadith. They prove that, in the era of the Companions and the Tabi’is, those who forged hadiths were known and identified among the public. They detected these people’s satanic activities, and consequently the general public never became entangled in their web of deception.

The hadith scholars of this period did not merely tear apart the conspiratorial web of liars and hadith fabricators; rather, as the earlier discussion in this book proves, at the same time they also devoted themselves fully to collecting and compiling authentic hadiths from reliable sources. [********************]

Not only that, during this period permanent standards were also established for criticizing hadiths and for accepting each hadith after verification and examination. As a result, the science of hadith criticism came into existence.

The Origin of the Science of Hadith Criticism

For the purpose of preventing the hadith forgery discussed above, a distinct science of hadith was developed. It is called (******************************************************

)—“acquiring knowledge concerning hadith forgery.” In defining this knowledge, Nawab Siddiq Hasan wrote:

******************************************************

The science concerning hadith forgery is a branch of knowledge through which one can know and recognize which hadith is fabricated and which is proven and established, and through which one can also learn the condition of the fabricator—whether he spoke the truth or lied. The purpose of this special knowledge is to acquire the insight and ability to understand the distinction between true and false hadiths and between truthful and false transmitters. Its aim and benefit are that, with its help, it becomes possible to protect oneself from such false and fabricated hadiths. Alternatively, when transmitting a hadith, it becomes possible to state at the same time that it is fabricated. This is extremely necessary and important knowledge in the field of hadith. For the Noble Prophet (SAW) said: Whoever attributes any false statement to me, let him make his abode in Hell. [********************]

As a result of the emergence of this knowledge, it became possible to protect Muslim society from every kind of fabricated hadith. At this stage, scholars proficient in hadith knowledge displayed unprecedented, highly necessary, and astonishing brilliance. They formulated many theoretical rules and principles by which fabricated, or mawdu, hadiths could be recognized very easily. For this reason, they identified certain signs and indications. In any hadith where those signs are found, there will be no room for doubt that it is fabricated.

The second method is practical—applied and concrete. At this stage, they publicly presented detailed accounts of people accustomed to forging hadiths. They made these people known to the public in detail and presented before everyone the “hadiths” they had fabricated and falsely circulated.

At this stage, the scholars composed many valuable books. These books are known by the name Kitab al-Mawdu’at. Just as the authentic hadiths of the Noble Messenger (SAW) were compiled and systematically arranged in books of hadith of various types, such as Sahih, Jami’, Sunan, and Musnad, so too the false and fabricated hadiths became clear to hadith scholars. Consequently, it became very easy to learn the genuine hadith and its status and to recognize whether it was sahih, hasan, da’if, or mawdu. The contribution of the hadith scholars will remain eternally luminous in the history of Islamic scholarship.

Some Signs of Fabricated Hadiths

I have already said that, in order to recognize fabricated hadiths, the scholars specified rules that are truly unfailing and wholly reliable. For they possessed, to the fullest extent, firm and penetrating knowledge and insight for criticizing, verifying, and examining hadiths. Here we mention some of these rules:

1. Certain signs appear in the transmitter of a fabricated hadith, on the basis of which it can easily be understood that the transmitter composed an entirely false statement and passed it off as the Messenger’s hadith.

Two examples of fabricated hadiths are given here in an attempt to clarify the matter:

(a) Sa’in ibn Umar al-Tamimi said: I was present with Sa’ad ibn Zarif. At that time, his son arrived crying, holding a book in his hand. He asked: What has happened to you? The son replied: The teacher beat me. Then he said: “Today I shall certainly humiliate him.” Ikrimah narrated the following statement of the Messenger from Ibn Abbas:

******************************************************

The teachers of your children are the most wicked among you; they are very unmerciful toward orphaned children and extremely harsh toward the poor.

(b) Addressing Ma’mun ibn Ahmad al-Harawi, someone said: What is your opinion concerning al-Shafi’i and his Khurasani followers? It has been narrated from the Noble Prophet (SAW):

******************************************************

‘Among my ummah there will be a man named Muhammad ibn Idris. He will be more harmful to my ummah than Iblis. Among my ummah there will be another man named Abu Hanifa; he will be a lamp for my ummah.’

It is not difficult at all to understand that the narrators of these two hadiths, motivated by self-interest and envy, passed off fabricated statements as hadiths in the name of the Messenger.

2. Among the reported hadiths, there are signs that conclusively prove a hadith to be fabricated. For example, its main text may contain a word whose meaning is extremely ridiculous, or both its wording and meaning may be frivolous. It cannot generally be said that a hadith is fabricated merely because a word in it is ridiculous. For the hadith may be sound in its original meaning, but a later narrator may have introduced some alteration in its wording and inserted a word of his own choosing. In reality, however, the hadith may have been narrated from the Noble Messenger (peace be upon him). But if the narrator claims that all the language and words of the hadith were narrated from the Noble Messenger (peace be upon him), then there is no way to avoid calling him a liar. For the Noble Prophet (peace be upon him) was exceptionally eloquent and sweet-spoken among the Arabs. In such a case, if even one word of the hadith is ridiculous or frivolous, it must certainly be fabricated and false.

An example of a fabricated hadith with a ridiculous meaning is as follows:

******************************************************

‘Do not abuse the rooster, for it is my friend.’ [Although this entire hadith is fabricated, its first part is indeed a saying of the Messenger. Abu Dawud quoted it with a sound chain in the following wording: ‘Do not abuse the rooster, for it awakens people for prayer.’]

Who could fail to understand that this cannot be a saying of the Noble Prophet (peace be upon him)?

3. Another sign that a hadith is fabricated is that it contradicts sound reason and judgment. If a hadith contradicts sound reason and judgment and no acceptable meaning can be assigned to it, or if it contradicts ordinary experience and observation, it too will be proven fabricated. Examples include reporting the combination of two contradictory things, or making a statement that denies the Creator. For no ruling of the Shariah can contradict sound and healthy reason.

An example of a fabricated hadith is as follows:

******************************************************

Allah created a horse and made it run. As a result, it sweated profusely. Then He created Himself from it.

Could any person of sound mind say such a ridiculous thing?

The second is as follows:

******************************************************

‘Eggplant is a remedy for every kind of disease.’

This is entirely invalid and baseless. For observation has established that eggplant increases disease and makes it more severe. As soon as this hadith is heard, common sense itself says that it is false.

4. If a hadith contradicts an explicit ruling of the Qur’an, a mutawatir hadith, or an unequivocal consensus, it must be considered fabricated or mawdu‘.

It is from this perspective that the hadiths which specify the remaining lifespan of the world as seven thousand years have been declared false, because they contradict the following verse of the Qur’an. Allah the Exalted said:

******************************************************

O Prophet! They ask you when the Hour will be established. Say: Knowledge of it belongs only to my Lord; He alone will bring it forth at its appointed time.

Hadith scholars declared the following hadith invalid and mawdu‘.

******************************************************

An illegitimate child will not be able to enter Paradise.

For this contradicts the following explicit declaration of the Qur’an. Allah said:

******************************************************

No bearer of burdens shall bear the burden of another.

Likewise, those ‘hadiths’ which convey the meaning that whoever is named Ahmad or Muhammad will never enter Hell are also false. For it is universally known that merely having a name, nickname, or title can never fulfill the requirements of practicing the religion. Therefore, no one can escape Hell merely through a name, nickname, or title. The only means of attaining deliverance is ‘amal al-salih’—righteous deeds.

5. If a hadith mentions an event that took place in the presence of a large number of Companions, but it neither became widely known during the era of the Companions nor was narrated by anyone except a small number of people, there is no doubt that such a hadith is fabricated. The following claim of a group of Shiites is also a fabricated hadith of this kind:

******************************************************

On the return journey from the Farewell Pilgrimage, in the presence of more than one hundred thousand Companions at Ghadir Khumm, the Noble Prophet (peace be upon him) appointed Hazrat Ali (may Allah be pleased with him) as caliph.

It is claimed that, in the presence of a vast number—more than one hundred thousand—of the Companions, the Noble Prophet (peace be upon him) appointed Hazrat Ali (may Allah be pleased with him) as caliph. Yet, generally speaking, the Companions attached no importance whatsoever to this; after the death of the Noble Prophet, none of them remembered it when the caliph was being appointed. This is impossible. Therefore, it is entirely a product of imagination.

6. Even if a statement opposed to ordinary reasoning and sound judgment is mentioned in a hadith, it must be considered fabricated. For example, a statement known as a hadith quotes the following:

******************************************************

Neither the tyranny of the Turks is good, nor is the justice of the Arabs.

For oppression is condemned in all circumstances, just as justice is praiseworthy in every situation.

7. If the narrator of a hadith is a follower of the Rafidah doctrine and the hadith mentions the virtues of members of the Messenger’s family, it should be understood to be fabricated. For followers of the Rafidah are generally accustomed to attributing such statements to the Messenger in their groundless praise of his family, and to insulting and slandering the Companions. In particular, they harbor intense hostility toward the first two caliphs and regard them as having deprived Hazrat Ali of his right to the caliphate.

8. If the event mentioned in a hadith contradicts sound, reliable, and documented history, it should be understood to be unquestionably fabricated. For example, one hadith states that the jizyah was withdrawn from the people of Khaybar because of the martyrdom of Hazrat Sa‘d ibn Mu‘adh. This contradicts actual history, because Hazrat Sa‘d was martyred in the Battle of the Trench, which took place before the Battle of Khaybar. Secondly, jizyah had not even been legislated during the Battle of Khaybar; rather, it was completely unknown to the Companions before the Battle of Tabuk. Thirdly, it states that Mu‘awiyah ibn Abu Sufyan wrote it. Yet Mu‘awiyah accepted Islam at the time of the conquest of Makkah; he was not a Muslim during the Battle of Khaybar.

9. If anyone claims to have lived beyond the normal lifespan ordained by Allah and publicizes that he met a person who had passed away many centuries earlier, it should be understood to be entirely false. For example, Ratan Hindi claimed to have met the Noble Prophet (peace be upon him), although this man was alive in the sixth century Hijri. Ignorant people believe that he met the Noble Prophet, heard hadiths from him, and that the Messenger prayed for him to have a long life. In reality, such a claim is completely baseless, because most of the Companions who had met the Noble Prophet had disappeared before the year 59 AH. At that time, only Hazrat Abu al-Tufayl was alive. When he died, people wept and said:

******************************************************

Among those who met the Noble Prophet, he was the very last.

10. The claim that Sufis received hadiths from the Messenger through kashf or dreams, without any continuous chain of transmission, is also completely false and baseless. All the scholars of Islam are fully agreed that nothing true concerning the Shariah can be established through dreams or kashf, since these are not reliable at all. Rather, this is merely an unwarranted excess imposed upon the fundamental rulings of the Shariah. Apart from the Qur’an and hadiths transmitted through continuous and authentic chains, there is no third foundation of the Shariah; even if someone believes that there is, that belief is false and rejectable. [This lengthy discussion up to this point has been taken from pages 479–485 of a certain work, with assistance from another source.]

The Method of Hadith Criticism

While discussing the origins of the science of hadith criticism, we mentioned various methods of recognizing fabricated hadiths. In the circumstances created by the fabrication of hadiths, an urgent need arose to examine and verify hadiths on the basis of subtle and conclusive criteria, so that which were fabricated and which were authentic could be clearly distinguished. For this reason, an extensive effort began to investigate every hadith’s chain of transmission, each person connected with the chain, their meetings with one another, the circumstances in which they heard and received hadiths, the original source of the hadith, and every other detail. At that time, the experts of Muslim society unanimously decided that only authentic and error-free hadiths would be accepted and that no other ‘hadith’ would be accepted. For accepting a hadith and acting according to it is possible only when it is established that it is truly a saying of the Messenger and that there is no doubt whatsoever about its being a hadith. This proof depends on the authenticity of its chain or sequence of transmitters, on the reliability of every narrator mentioned in the chain, and on none of them having been discredited by critical examination. Once the chain of a hadith passes these tests, the hadith itself must be examined and verified in a second stage: its intrinsic qualities and the accuracy and credibility of its main statement. In the terminology of hadith science, the first method is called verification through riwayah, while the second is called dirayah—the examination of the main statement on the touchstone of reason and sound judgment.

The Work of Examining Chains of Transmission

Verifying the authenticity or falsity of a hadith from the perspective of its chain of transmission is a distinct science. The experts defined it in these words:

******************************************************

This science rests upon the meticulous examination and consideration of the chain of transmission of whatever words, actions, approvals, or qualities of the Noble Messenger, the Companions, and the Followers are being narrated.

To determine whether a hadith is acceptable, it must first be verified through its chain of transmission. At this stage, it is essential to examine every narrator from various perspectives. What kind of person is the narrator, and what is his character? How much Islamic knowledge and learning does he possess? How acute and developed is his understanding? What are his talent and memory like? Are his creed, beliefs, thoughts, and doctrines sound and consistent with Islam, or is he an adherent of innovation? Does he possess sound judgment and thinking, or does he suffer from a mental illness? Is he accustomed to speaking the truth accurately, or does he sometimes tell lies? Is he righteous and of good character, or immoral and fond of wrongdoing? These are the principal questions raised by the science of criticism concerning every narrator. It is also necessary to know where and from whom he heard and learned hadiths. Did he actually meet the person from whom he narrates? If so, where and when did they meet, and how old was he at the time? All these matters must also be examined in minute detail.

In fact, this is a distinct branch of knowledge, called: [the science of narrator criticism]. In defining it, it has been said:

******************************************************

It is a science in which hadith narrators are criticized using specialized terms and distinctions are made among them.

For this reason, it is essential to acquire deep and subtle knowledge of the detailed biographies of every hadith narrator. This knowledge is called:

******************************************************

The science and knowledge concerning people’s names and identities.

It has been explained as follows:

******************************************************

That is, knowledge concerning the Companions, Followers, and all narrators mentioned in the chain of a hadith. For this knowledge constitutes half of the knowledge of hadith.

Regarding the importance of this knowledge, Sufyan al-Thawri said:

******************************************************

Knowledge of chains of transmission and everything related to them is a special weapon of the believers. If a person has no weapon, then with what will he fight and confront the opposing side?

Imam al-Shafi‘i said:

******************************************************

A person who seeks and accepts hadith without knowledge of chains of transmission and everything related to them is like someone gathering firewood in the darkness of night. He carries a bundle of wood, yet poisonous snakes are hidden within it. They bite him, but he does not even realize it.

Critically examining and verifying hadith narrators at every level and rank, and granting trustworthy people among them their due respect, is an extremely important undertaking in Islam. Allah the Exalted has clearly instructed:

******************************************************

O believers! If a sinful person brings you any news, verify it, lest you harm a people unknowingly and then become regretful for what you have done.

It was because of this clear instruction that the Companions adopted exceptional strictness and caution in accepting every statement or hadith. They were not prepared to accept anyone’s statement or hadith without conclusive reasoning and evidentiary proof. Later, this became the foundation for the emergence of the science of hadith criticism in the field of hadith knowledge. The science of Asma al-Rijal was compiled for this very reason. This science is absolutely essential for deciding which hadiths are acceptable. It has been said concerning this:

******************************************************

The practice of speaking about the criticism and due assessment of every hadith narrator is established from the Noble Messenger, a large number of Companions, and the Followers. It continued after them as well. They all regarded this practice as lawful, with the aim of protecting the Shariah of Islam from the deadly grasp of falsehood and forgery, not for the purpose of merely hurting people or proving them guilty.

Muhammad ibn Sirin, a Follower, said:

******************************************************

Know with certainty that this knowledge is a fundamental matter of the religion of Islam. Therefore, carefully examine from whom you take your religion.

While describing the history of the emergence of the science of hadith criticism, he further said:

******************************************************

Previously, people did not ask about the chains of hadiths or the identities of their narrators. But when the fitnah began, they started saying: ‘Tell us the names and identities of your narrators. If they are genuine bearers of hadith, their narrations will be accepted; but if they are followers of innovation, their narrations will not be accepted.’

Regarding this essential knowledge connected with hadith verification—the science of Asma al-Rijal—the renowned Orientalist Dr. Sprenger said:

No nation in the world has ever been able to create such a vast and comprehensive biographical science as the Muslims’ Asma al-Rijal, nor does any other such nation exist in the world today. Through this science, the detailed biographies of five hundred thousand hadith narrators can now be known accurately and reliably. [From the introduction to the English translation of a certain work, printed in Calcutta in 1853.]

Hadith scholars exercised utmost caution in criticizing hadiths. If a person known for strong memory lost his memory at the age of sixty and became afflicted with forgetfulness, this was duly recorded in his biography: ‘This person possessed a strong memory in the early part of his life, but his memory disappeared at the age of sixty. Therefore, only those hadiths narrated by him while his memory was intact may be accepted; no hadith narrated by him after this incident can be accepted.’ In composing this biographical science, the authors displayed no serious flaw such as partiality, envy, hostility, an unfounded inclination toward anyone, or excessive praise of anyone. They analyzed the actual circumstances of every individual on the basis of complete truth. Their outlook was entirely impartial and free of prejudice. They gave each person precisely the rank and status he deserved, without any miserliness or narrow-mindedness.

To create a clear understanding of the method of hadith criticism, a few examples are presented here. (The principles have, of course, been discussed earlier as well.)

The hadith scholar Shaykh Abdullah ibn al-Mubarak spoke in great praise of Shaykh Ubad ibn Kathir’s piety and abstinence, but said that his narrated hadiths could not be accepted for ethical reasons.

A man narrated a hadith to Imam Abdullah ibn Hakim. The Imam asked him: ‘From whom and when did you hear this hadith?’ He replied: ‘I heard this hadith from Abd ibn Humayd in such-and-such a year.’

Then Imam Abdullah addressed the students gathered before him and said: ‘Look, according to this man, Abd ibn Humayd narrated a hadith to him seven years after Abd ibn Humayd’s death.’

For Abd ibn Humayd had died seven years before the year this man cited as the time when he heard the hadith from him. In other words, this man’s claim to have heard the hadith from him was entirely false, and the hadith was unacceptable.

The Jews presented to the Muslim caliph a document purportedly written by the Messenger and claimed that the jizyah imposed upon them should be withdrawn. The document stated that the jizyah of the Jews residing in Khaybar had been remitted. The caliph and the administrators had no alternative but to accept it submissively and withdraw the jizyah from the Jews. But when the hadith scholars examined the document, they saw that it cited the testimony of Hazrat Sa‘d ibn Mu‘adh, although he had died before the Battle of Khaybar.

Secondly, the name of Mu‘awiyah ibn Abu Sufyan was written as the author of this document, although it is universally known that Mu‘awiyah had not accepted Islam by the time of the Battle of Khaybar.

Thirdly, at the time mentioned in the said document, Allah’s injunction concerning jizya had not yet been revealed; it was revealed much later. Fourthly, the document proves only that the jizya was waived for those Jews who abandoned hostility toward Islam and demonstrated allegiance to it. But there can be no question of waiving the jizya for those afflicted with hostility toward Islam.

The muhaddiths declared, on the basis of these irrefutable arguments, that this document was entirely fabricated. Therefore, it was subject to withdrawal.

These are only a few examples of the practical operation of the science of hadith criticism. Using this critical and investigative standard, hadith scholars criticized, verified, and examined each hadith. This vast and magnificent task was possible only with the aid of the discipline of Asma al-Rijal. Its foundation was established upon the aforementioned verse of the Qur’an Majid. The Companions fully followed it. Later, the muhaddiths distinguished authentic hadiths from false ones with the help of this standard.

The names of those who carried out work, to one degree or another, in the field of hadith criticism are given below in sequence:

Among the Companions: 1. Hazrat Abdullah ibn Abbas (d. 68 AH), 2. Ubadah ibn Samit (d. 34 AH), 3. Anas ibn Malik (d. 93 AH).

Among the Tabi‘un: Amir al-Sha‘bi (d. 104 AH), Ibn Sirin (d. 160 AH), Sa‘id ibn al-Musayyib (d. 93 AH).

Notable figures of the second century include Imam Shu‘bah (d. 160 AH), Anas ibn Malik (d. 179 AH), Ma‘mar (d. 153 AH), Hisham al-Dastawa’i (d. 154 AH), Imam al-Awza‘i (d. 156 AH), Sufyan al-Thawri (d. 161 AH), Ibn al-Majishun (d. 163 AH), Hammad ibn Salamah (d. 167 AH), and Layth ibn Sa‘d (d. 175 AH).

Among those of the subsequent period were Abdullah ibn al-Mubarak (d. 181 AH), Hushaym ibn Bashir (d. 188 AH), Abu Ishaq al-Fazari (d. 185 AH), al-Mu‘afa ibn Imran al-Musili (d. 185 AH), Bishr ibn al-Mufaddal (d. 196 AH), and Ibn ‘Uyaynah (d. 197 AH). Among the notable figures of their period were Ibn ‘Aliyyah (d. 193 AH), Ibn Wahb (d. 197 AH), and ‘Uqbah ibn Jarrah (d. 197 AH).

Two extraordinarily gifted figures appeared in this era. They were Yahya ibn Sa‘id al-Qattan (d. 189 AH) and Abd al-Rahman ibn Mahdi (d. 198 AH).

The notable figures after them were Yazid ibn Harun (d. 206 AH), Abu Dawud al-Tayalisi (d. 204 AH), Abd al-Razzaq ibn Hammam (d. 211 AH), and ‘Asim Nabil ibn Makhlad (d. 212 AH).

After them came the authors of works on the science of criticism. The principal notable figures of this period were Yahya ibn Ma‘in (d. 233 AH), Ahmad ibn Hanbal (d. 241 AH), Muhammad ibn Sa‘d (d. 230 AH), Abu Khaythamah Zubayr ibn Harb (d. 234 AH), Abu Ja‘far Abdullah ibn Muhammad Nabil, Ali ibn al-Madini (d. 234 AH), Muhammad ibn Abdullah Numayr (d. 234 AH), Abu Bakr ibn Abi Shaybah (d. 235 AH), Abdullah ibn Amr al-Qawariri (d. 235 AH), Ishaq ibn Rahwayh, the Imam of Khurasan (d. 237 AH), Abu Ja‘far Muhammad ibn Abdullah ‘Ammar al-Musili (d. 242 AH), Ahmad ibn Salih, the Hafiz of Egypt (d. 248 AH), and Harun ibn Abdullah al-Hammal (d. 243 AH).

After them came Ishaq al-Kawsaj (d. 251 AH), Imam al-Darimi (d. 255 AH), Imam al-Bukhari (d. 256 AH), Hafiz al-‘Ijli, Imam Abu Zur‘ah (d. 264 AH), Abu Hatim (d. 277 AH), Imam Muslim (d. 261 AH), Abu Dawud al-Sijistani (d. 275 AH), Baqi ibn Makhlad (d. 276 AH), and Abu Zur‘ah al-Dimashqi (d. 281 AH).

After them, Abd al-Rahman Yusuf al-Baghdadi was notable. He also composed a work on hadith criticism. Ibrahim ibn Ishaq al-Harbi (d. 285 AH), Muhammad ibn ‘Azzah (d. 289 AH), Hafiz Qurtuba Abu Bakr ibn Abi ‘Asim (d. 287 AH), Abdullah ibn Ahmad (d. 290 AH), Salih Jazrah (d. 293 AH), Abu Bakr al-Bazzar (d. 292 AH), and Muhammad ibn Nasr al-Marwazi (d. 294 AH) were also notable figures of this period.

Thus, in every era, individuals of exceptional expertise emerged who criticized hadiths and verified their authenticity. Consequently, at no time could utterly fabricated and false reports become known, circulated, and remain established as hadiths. This situation continued from the era of the Companions until the eighth Hijri century.

Among the works composed during this period, brief descriptions of several notable books are given here:

1. Tabaqat of Ibn Sa‘d. This is a massive work, completed in fifteen volumes.

2. Imam al-Suyuti composed an abridgment of the aforementioned work. Its name is—

******************************************************

3. Imam al-Bukhari’s Tarikh al-Kabir, Tarikh al-Saghir, and Tarikh al-Awsat.

4. The history written by Ibn al-Madini, completed in ten volumes.

5. The work composed by Ibn Hibban, completed in ten volumes.

6. Kitab al-Takmil, composed by Imam Ibn Kathir. Its full name is:

******************************************************

Two Methods of Narrating Hadith

There are two methods of narrating hadith from the Noble Prophet (peace be upon him). Many hadiths have been narrated exactly as the words that came from the Noble Prophet’s mouth, with the same words he used when expressing them. The narrator made no change whatsoever to their language or wording. This type of narration is called riwayat bil-lafz—verbal narration, or narration in the words and language used by the Messenger.

When the Messenger’s original statement is expressed and narrated in one’s own language, this method is called riwayat bil-ma‘na—narration of the meaning, or conveying the original statement in one’s own words. However, an essential condition is that the words and language used instead of those of the Messenger must necessarily convey and express the original meaning. In other words, what the Messenger intended to say must be expressed in one’s own language in such a way that the original statement is properly conveyed, and the same meaning and idea arise in the listener’s mind as arose in the minds of those who first heard it from the Messenger. If any difference arises, or if the original statement is increased or diminished, the responsibility of narration has not been correctly fulfilled.

Narrating the Messenger’s hadith by this latter method is also completely permissible according to the law. According to most muhaddiths, most of the hadiths existing today were narrated in this way—that is, the Messenger’s words were conveyed in the narrator’s own language.

A Companion submitted to the Noble Prophet (peace be upon him), “We hear your hadiths, but we are unable to narrate them in their exact wording. What should we do now?” The Noble Prophet (peace be upon him) said: “When you do not turn the lawful into the unlawful or the unlawful into the lawful, but convey the original statement in your own language, there is no fault in that.”

Classification of Hadith Narrators

(Qualitative)

Hadith narrators are divided into four classes according to quality. The rank and status of the hadiths they narrated are determined in light of this distinction between their classes.

The first class of hadith narrators consists of those who are extremely God-fearing, observant of the Shariah, endowed with sharp memory, proficient in the various branches of Islamic knowledge, subtle-minded, judicious, fully protective of the hadiths they memorized, and opposed to innovation.

The second class consists of narrators whose qualities in every respect equal those of the first-class narrators, but who are inferior to the first class only in memory. Two types of people are found in this category. One type wrote down the hadiths and did not rely exclusively on memory. The second type did not write down the hadiths. Consequently, because they forgot some words of the original hadith, they used synonymous words in their place when narrating it.

The third class consists of those who were God-fearing followers of the Shariah, but were not equal to second-class narrators in knowledge, intellect, understanding, and insight. Whatever remained preserved in their memory was their only resource; they paid no attention to what they had forgotten. They completed the forgotten portions with the help of imagination.

The fourth class consists of narrators who followed the religion of Islam and observed the Shariah, but were backward in intelligence, judgment, and foresight. They considered it permissible to fabricate hadiths in order to admonish people, promise them peace in the Hereafter, and warn them of punishment. These people were again of four levels. First were those who did not hesitate to alter hadiths or compose new ones to gain worldly honor and status. Second were those who inserted into hadiths words applied by their teachers in their own manner, in support of their views concerning minor legal issues. Third were those who, because of deficient judgment, regarded their teachers’ explanatory words as part of the original hadith itself. Fourth were the enemies of Islam who, with the evil purpose of creating and fueling factionalism, division, discord, and conflict among the Muslim community, did not fear in the least to fabricate and disseminate hadiths.

Conditions for Accepting Hadith

To determine which types of hadith are to be accepted and which are not, and to reach decisions on this matter, the imams of hadith scholarship laid down various conditions. It has already been stated that all the imams of hadith are completely agreed and firmly resolved that nothing except an authentic hadith is to be accepted. However, concerning which qualities enable a hadith to be called an “authentic hadith,” each imam of hadith conducted his own thought and research. Since this research and practice, and the development of hadith science, did not occur at the same time in the presence of all muhaddiths, but took place at different times and at different stages of the progressive development of hadith science, it expanded at various stages. As a result, some differences of opinion appear outwardly. Here we mention the conditions imposed by the various imams.

Imam A‘zam (may Allah have mercy on him)

The conditions imposed by Imam A‘zam Abu Hanifah (may Allah have mercy on him) for a hadith to be authentic appear extremely stringent compared with those imposed by other muhaddiths. In reality, he was very strict in this regard. Shaykh ‘Uqay, the teacher of Imam al-Bukhari, said: If conditions as strict as those of Imam A‘zam were imposed generally, there would be concern that the number of authentic hadiths would decrease.

The conditions of Imam Abu Hanifah are as follows:

1. The hadith narrator must belong to the first class of narrators.

2. The hadith must be narrated verbally—that is, with the exact words used by the Messenger. If the meaning of the original hadith is narrated in one’s own words, it will not be accepted.

3. If people heard a hadith from the public reciter appointed at a hadith lesson, they may not narrate it to later people using the expression “so-and-so narrated a hadith to me.” If they do so, that hadith will not be accepted.

4. If the hadith heritage of certain muhaddiths is preserved in written form, their oral narration may be accepted if every word of the hadith remains in their memory. Otherwise, they must narrate the hadith while keeping the written version before them. If they did not do this, that hadith could not be acceptable.

5. Among the hadiths whose meaning and sense, rather than exact wording, have so far been narrated, if the narrator is proficient in fiqh—or at least trustworthy, reliable, truthful, and judicious—and if, from the perspective of dirayah, his narration is free of error, it may be accepted as an authentic hadith.

6. If a solitary report is narrated concerning everyday activities, transactions, and acts of worship, another chain or source of narration must be presented as supporting evidence. If no acceptable supporting evidence is found, the original hadith must at least be sound and authentic according to dirayah.

Conditions of the Compilers of the Sihah Sittah

The compilers of the Sihah Sittah also independently imposed many essential conditions concerning the acceptance of hadith. The conditions imposed by each are mentioned separately here.

Imam al-Bukhari (may Allah have mercy on him)

1. The succession of the hadith’s chain of transmission must be continuous, connected, and uninterrupted. Hakim Abu Abdullah al-Nishapuri wrote:

******************************************************

A first-class authentic hadith is one narrated by a renowned Companion from the Noble Messenger, with at least two other reliable narrators for that hadith. Thereafter, a Tabi‘i will narrate it from that Companion who is generally renowned for narrating hadiths directly from the Companions, and at this level there will also be two reliable narrators for it. After that, it will be narrated by Tabi‘ al-Tabi‘in who are hadith memorizers and extremely cautious. At one stage they are counted among the narrators. After them will come a teacher of Imam al-Bukhari, a hadith memorizer renowned for preserving reliability in hadith narration.

2. The hadith narrator must have spent a long period living in the company of his teachers.

3. The narrator must be counted among the first-class narrators and must be renowned and reliable.

4. It must be established that the person who narrates a hadith from another actually met that person.

Imam Muslim (may Allah have mercy on him)

Shaykh Abu ‘Amr Ibn al-Salah wrote:

******************************************************

In his Sahih, Imam Muslim stipulated for the acceptance of hadith that its chain of transmission must be muttaṣil—connected and uninterrupted; one thiqah person must narrate from another thiqah person, this condition must hold from beginning to end, and the hadith must be free from shadh and ‘illah.

2. The two people—one of whom narrates the hadith from the other—must belong to the same era and period.

3. None of the hadith’s narrators may be majhul, of unknown identity. They must be known to everyone.

4. The original hadith must contain no defect or fault.

There is a difference between Imam al-Bukhari and Imam Muslim concerning the conditions for accepting hadith. For this reason, many hadiths are authentic according to Imam al-Bukhari but not according to Imam Muslim, and vice versa. The number of shaykhs or hadith teachers from whom Imam al-Bukhari accepted hadith but Imam Muslim did not, and from whom Imam Muslim accepted hadith but Imam al-Bukhari did not, is 625.

Imam al-Nasa’i and Imam Abu Dawud (may Allah have mercy on them)

1. All the hadiths included in the two principal books of authentic hadith, Bukhari and Muslim Sharif, are acceptable to these two imams on the basis of their chains of transmission.

2. All hadiths that satisfy the conditions followed for accepting hadith in the two principal hadith books are acceptable.

3. Hadiths that have not been rejected by universal agreement or by the consensus of the muhaddiths, and whose chains are muttaṣil—containing no omitted narrator in the continuous succession of transmission—must be accepted. If the original hadith is authentic and is neither mursal nor munqati‘, it too is acceptable.

4. A hadith narrated by the best narrators among the fourth-class narrators is also acceptable.

5. If supported by a genuinely authentic hadith, Imam Abu Dawud also accepts a hadith whose narrator is weak or unknown.

These conditions are equally accepted by Imam al-Nasa’i and Imam Abu Dawud. In several respects, however, the conditions imposed by Imam al-Nasa’i are more advanced and stringent than those of Imam Abu Dawud. Imam al-Nasa’i exercised greater caution concerning narrators when accepting hadiths. He considered it necessary to investigate their circumstances more thoroughly. For this reason, Imam al-Nasa’i did not accept hadiths narrated by many narrators from whom Imam Abu Dawud and Imam al-Tirmidhi accepted hadiths. Hafiz Ibn Hajar al-‘Asqalani (may Allah have mercy on him) said in this regard that the hadiths narrated by them are also acceptable.

******************************************************

There are many narrators from whom Imam Abu Dawud and al-Tirmidhi accepted hadiths, but Imam al-Nasa’i refrained from accepting their narrations. Indeed, Imam al-Nasa’i was not prepared to accept the hadiths of a large number of narrators whose hadiths were accepted in Bukhari and Muslim Sharif.

Imam al-Tirmidhi (may Allah have mercy on him)

1. All hadiths cited in the first two authentic books, Bukhari and Muslim, are acceptable.

2. In particular, any hadith that satisfies the conditions imposed by the muhaddiths Imam al-Bukhari and Imam Muslim and is proven authentic is acceptable.

3. Hadiths accepted by Imam Abu Dawud and Imam al-Nasa’i, whose defects they removed, are also acceptable.

4. Hadiths according to which the jurists acted are also acceptable.

5. A hadith whose principal subject is an injunction that has always been acted upon is also acceptable.

6. The hadiths of thiqah narrators who have been criticized, when everything concerning them has been clearly disclosed, are also acceptable.

7. The hadiths narrated by narrators whose narrations have been criticized but whose reliability has been established are also acceptable.

Imam Ibn Majah (may Allah have mercy on him)

1. The hadiths accepted by the five aforementioned muhaddiths are also acceptable to him.

2. Other hadiths that satisfy the conditions imposed by the five aforementioned scholars are also acceptable.

3. Hadiths according to which trustworthy and reliable scholars act are also acceptable.

4. Hadiths narrated by the best narrators of the fourth class that have been proven authentic after verification and examination are also acceptable.

Indeed, even the enemies of Islam have been compelled to acknowledge the importance and validity of the conditions imposed by the imams of hadith scholarship and of the method of hadith criticism.

Dirayah, or the Method of Verifying the Original Hadith

The method of verifying, weighing, and examining a hadith solely from the perspective of its isnad was discussed on the preceding pages. Its second effective and reliable method is to verify the authenticity of the original hadith (*********************). In the terminology of hadith science, this is called ‘dirayah.’ This process has various aspects. Its essence, however, is that the original hadith is weighed on the touchstone of reason, without criticizing and verifying the hadith transmitters. The process of verifying the ‘riwayah,’ or isnad, is confined solely to the personal qualities and character of the hadith transmitters and their relationship with one another. But if there is any error, falsehood, unreality, or anything contrary to the Qur’an and sahih hadith in the substance of a hadith, it cannot be detected through this method of verification and examination. Therefore, a hadith cannot be accepted merely because it passes verification by this method. For this reason, the process of ‘dirayah’ is applied to examine the substance of the original hadith (*********************), the essential message of the hadith, by the standards of keen intelligence and sound judgment. In verifying and examining hadith, applying the principle of ‘dirayah’ is just as sanctioned by the Qur’an and hadith as the principle of ‘riwayah.’ Allah Himself has forbidden relying solely on ‘riwayah’ when deciding whether to accept or reject a statement.

When the hypocrites of Madinah spread slander about Hazrat Aishah (RA), some Muslims were also influenced by it. Allah then addressed them, saying:

******************************************************

When you heard that statement, why did you not immediately say, ‘It is not at all proper for us to say such a thing’? You should have said, ‘Allah is Pure and Most Great! This is nothing but an obvious falsehood and a grave slander. (It is utterly impossible that it could be true.)’[*********************]

In other words, as soon as you heard the report itself, you should have thought that it was entirely false. Therefore, it was your duty to stop its circulation and dissemination immediately. This divine directive to reject the ‘slander’ as false as soon as it is heard is an instruction to apply ‘dirayah.’

In fact, the dirayah method is the most advanced and sharpest instrument for verifying hadith. At this stage, attention is paid to the following matters:

1. If an event took place before hundreds or thousands of people—an event that could not have occurred without becoming known to a large number of people at the time—and an account of that event or a similar event is reported by only one narrator, doubts about its authenticity will naturally arise. Unless such an event is reported by a large number of Companions, the account of this one person cannot at all be regarded as a ‘sahih hadith’ or accepted without hesitation.

2. If an event is reported by people who had no reason, or no possibility, of having firsthand knowledge of the event or its setting, and their account is not supported by reports from people closely connected with the event and its location—or reports from such people contradict it—the hadith reported by the former narrators cannot be accepted as a ‘sahih hadith.’ Instead, the hadith reported by people more closely connected with the original event may be accepted. For example, if a hadith concerning the marital and family life of the Noble Prophet (SAW) is initially reported by someone who had no experience whatsoever of the Prophet’s family life and had not heard it from anyone experienced in it, his reported hadith cannot be accepted. But if such a hadith is reported by someone connected in some way with this aspect of the Messenger’s life—such as one of his wives or close relatives—or is reported after being heard from such a person, it may certainly be accepted.

3. A hadith reported by a narrator familiar with the practical value of hadith is more acceptable than one reported by a narrator unfamiliar with the practical value of another type of hadith. Indeed, according to some, if a jurist among the Tabi‘un reports a hadith directly from the Messenger without mentioning the name of a Companion, it too may be accepted according to the above principle. During the era of the Companions, the rules of this dirayah method of hadith verification had not been set down in detail. Nevertheless, several examples of hadith verification according to this process in that era are presented below:

1. A hadith narrated by Hazrat Abu Hurayrah (RA):

******************************************************

I heard the Messenger (SAW) say: ‘After eating something heated by fire, perform wudu for prayer.’

Upon hearing this hadith, Hazrat Abdullah ibn Abbas (RA) exclaimed: ‘Then even using hot water while one already has wudu would require performing wudu again? [Tirmidhi—Kitab al-Taharah] In other words, this hadith is not established as sahih through the dirayah process.

2. It is stated in another hadith:

******************************************************

There is an hour on Friday when, if a Muslim asks Allah for any good while engaged in prayer, Allah grants it to him especially.

The Companions were especially eager to know exactly when this crucial hour occurred. Hazrat Abdullah ibn Salam (RA) learned that it was the final hour of Friday. But when Hazrat Abu Hurayrah (RA) heard this, he said: ‘How can that be? The Messenger said that if anyone supplicates to Allah while standing in prayer, He will grant it. But no prayer is permissible during the final hour of the day. Therefore, it is not reasonable to determine such a time from this hadith.’ [Abu Dawud—Kitab al-Salat]

In the first hadith, the authenticity of the essential statement was verified on the basis of dirayah, while in the second hadith, the special interpretation of the hadith was examined.

Hazrat Aishah possessed exceptional skill and talent in verifying hadith on the basis of dirayah. On this basis, she objected to several hadiths, and from her objections it has been possible to establish some fundamental principles of dirayah. For example:

1. When the following statement was quoted before her as a saying of the Messenger:

******************************************************

The dead person will be punished because of his family’s wailing for him.

She then said: This cannot be accepted as true, because the Noble Qur’an clearly declares:

******************************************************

No person shall bear the burden of another’s sin.

This establishes the principle of verifying hadith from the perspective of dirayah: no hadith contrary to the Qur’an’s clear declaration can be accepted.[*********************]

2. During the era of the Companions, the following hadith became widespread among the people: On the night of the Mi‘raj, the Noble Prophet (SAW) attained a direct vision of Allah. When Hazrat Aishah (RA) heard this, she said: The narrator of this hadith is an obvious liar, because the Noble Qur’an clearly states:

******************************************************

No created being can encompass Allah, while He encompasses all creation.

The several principles of the dirayah process that emerge from the preceding detailed discussion are brought together here:

1. A hadith must not contradict a clear proof of the Qur’an.

2. A hadith must not contradict a Sunnah established through mutawatir transmission.

3. A hadith must not contradict the clear and decisive ijma‘ of the Companions.

4. A hadith must not contradict clear reason and sound judgment.

5. A hadith must not contradict the principles eternally upheld and universally accepted by the Shari‘ah.

6. A hadith must not contradict a hadith that has been soundly and faultlessly accepted.

7. The language of a hadith must not contradict the rules and conventions of the Arabic language, for the Noble Prophet (SAW) never spoke in language contrary to Arabic usage.

8. A hadith must not convey a meaning that is extremely absurd or that damages the Prophet’s dignity.

Many more principles are mentioned at this stage in the works on the principles of hadith.

Hadith scholars differ regarding the application of the two methods described above—‘riwayah’ and ‘dirayah’—for verifying hadith and determining whether a hadith is sahih or not. One group places emphasis solely on the riwayah process, or verification of the isnad. In their view, once the isnad is sound and its continuity, integrity, and reliability have been properly preserved, the hadith can certainly be accepted. Others hold that, compared with a sound isnad, it is more important that the original hadith be rational and pass the test of the dirayah process. If a hadith does not properly pass this test, it cannot be accepted. Even if its isnad is sound and it is proven acceptable by examination of the isnad, it still cannot be accepted.

But in the view of a true research-oriented scholar, each of these two methods taken alone is unbalanced. One relies exclusively on the isnad; nothing else is considered there. If the isnad is sound and reliable, the hadith is accepted without qualification. The second is based unconditionally on reason. If the original hadith appears acceptable from the perspective of ordinary reason and logic, examining its isnad seems unnecessary. Yet in reality, an isnad alone cannot be sufficient to prove a statement true and correct, just as reason and logical judgment alone are not sufficient. Therefore, it is essential to establish complete harmony between these two processes and maintain balance.

A Balanced Principle of Hadith Criticism

What may constitute a balanced method of verifying hadith is genuinely a matter for research. The considered view on this subject is that the isnad must first be verified, and the original wording of the hadith ********************* must then be examined. If the isnad is sound and the original hadith also passes the standard of dirayah, that hadith is acceptable in every respect.

There are, however, many hadiths whose isnads are flawless while the wording of the original hadith is beyond ordinary understanding. In such cases, the only matter to examine and consider is whether it contradicts the Qur’an—whether the Qur’an has declared something lawful while the hadith proves it unlawful or establishes something contrary to it. Everyone knows that hadiths concerning the Mi‘raj have been narrated by twenty-five Companions and three hundred Tabi‘un, although the event is beyond ordinary understanding. Nevertheless, they must be accepted as true and authentic hadiths, because the event is not impossible and is fully consistent with the Qur’an. It explains matters that the Qur’an mentions ambiguously or only in general terms.

Similarly, by examining the words and language of hadiths, one can determine with certainty whether they are genuinely sayings of the Noble Messenger. If a hadith contains a technical term that was not used during the Messenger’s era, it cannot be a hadith of the Messenger. For example:

a) The following statement is found cited in the hadith books:

******************************************************

The Qadariyyah are the fire-worshippers of this ummah, and the Rafidah are the Jews of this ummah.

Its language and wording clearly prove that it cannot possibly be a saying of the Messenger. Secondly, terms such as ‘al-Qadari’ and ‘Rafidi’ represent specific technical terminology. Since this language was not used at all during the Noble Messenger’s era, there is no question of its having been used by the Messenger.

b) The following statement is also reported as a ‘hadith’:

******************************************************

Whoever believes that the Qur’an is created is a kafir.

During the Abbasid era, a fierce dispute arose among the scholars of that time over whether the Qur’an was ‘created’ or not. During the era of the Noble Messenger, such a statement could not even have been conceived. Therefore, it cannot be believed that such words ever came from the Messenger’s mouth.

The principle and method mentioned by the hadith scholar Allamah Ibn al-Jawzi concerning the application of the dirayah method during hadith verification are quoted below:

******************************************************

Any hadith you find contrary to ordinary reason or opposed to general principles should be considered a mawdu‘, or fabricated, hadith. There is then no need to verify and examine its narrators. Similarly, those hadiths that have been proven false by ordinary perception and observation are also mawdu‘. A hadith that contradicts the Qur’an, mutawatir hadith, or decisive ijma‘, and for which no interpretation is possible, is likewise mawdu‘. Hadiths that threaten severe punishment for ordinary and insignificant statements, or promise immense rewards for minor deeds, are also mawdu‘. Such hadiths are generally found in the chains of narration of preachers and Sufis.[*********************]

In addition, hadith must be verified on the psychological scale. A person who studies and practices the Messenger’s hadith extensively and continuously, and researches it with deep and subtle insight, will develop within himself an intense, clear illumination. He will easily understand which reports are genuinely hadiths of the Messenger and which are not; what kinds of things the Messenger could say and what kinds he could not; what kinds of words or actions could have his approval and what kinds could not. It will not be difficult for him at all to perceive this……………..[*********************]

The final conclusion at this stage is that the ultimate decision regarding whether a hadith is acceptable must be based on the proper and most meticulous verification of both the isnad and the original hadith (matn).

Appendix 2

The Science of Hadith in the Subcontinent

The Arrival of the Companions in the Subcontinent

The trade relationship between this subcontinent and the Arab lands is extremely ancient. Therefore, it was quite natural that the first wave of the revolution that took place on the western coast of the Arabian Sea—in the Arab lands—in the sixth century CE should reach this subcontinent, situated on the eastern coast. Reliable history proves that during the caliphate of the second caliph, Hazrat Umar al-Faruq (RA), some Companions of the Prophet of the world came to this subcontinent, although not during the first few years of the Islamic revolution—the period of prophethood and the first caliph. The Companions whose arrival in India during this period has been traced are: (1) Hazrat Abdullah ibn Abdullah ibn Utban, (2) Hazrat Asim ibn Amr al-Tamimi, (3) Hazrat Suhar ibn al-Abdi, (4) Hazrat Suhayb ibn Adi, and (5) Hazrat al-Hakam ibn Abi al-As al-Saqafi (RA).[Siyar al-Sahabah, volume 6.]

Thereafter, the arrival of the Companions in India continued during the rule of Hazrat Uthman, Hazrat Ali, and Amir Muawiyah. But only three Companions who came to India during this period have been identified. The two Companions who came to India during Hazrat Uthman’s caliphate were (1) Hazrat Ubaydullah ibn Ma‘mar al-Tamimi and (2) Hazrat Abd al-Rahman ibn Samurah ibn Habir ibn Abd Shams. During the time of Hazrat Amir Muawiyah, Hazrat Sinan ibn Salamah ibn al-Muhabbiq al-Hudhali came. Ziyad, the governor of Iraq at that time, sent him to serve as governor of the Indian frontier.

The Arrival of the Tabi‘un in the Subcontinent

History proves that large numbers of Tabi‘un came to India after the Companions. The first Tabi‘i to come to India during the time of Amir Muawiyah was Muhallab ibn Abu Sufrah. In 44 AH, he entered this land as a military commander with the Companion Hazrat Abd al-Rahman ibn Samurah. Crossing the frontiers of Sijistan and Kabul, he reached Lahore.

The Spread of Hadith in the Subcontinent

The Companions were the very first carriers of the science of hadith. They were living examples and pioneers in spreading the religion of Islam. Wherever they went, they devoted themselves to spreading Islam and the Qur’an and hadith. Therefore, there can be no doubt that they also spread hadith along with the Qur’an in this land. For this reason, it may be believed that the rays of the science of hadith spread throughout this region during the first half of the first Hijri century, although there is no way to learn its detailed history.

The Science of Hadith in Sindh

Muslim expeditions were conducted continuously for several years in the frontier areas of this subcontinent. Sinan ibn Salamah conquered ‘Kusdar.’ Thereafter, Huri ibn Huri al-Bahili raised the banner of Islam over most of Sindh through an extensive campaign.[See Baladhuri, pages 439 and 440.]

In 93 AH, Muhammad ibn al-Qasim completed the conquest of Sindh and made it a province incorporated into the Islamic state. He established Arab settlements in Multan, Mansura, Alor, Debal, Sindan, Kusdar, Kandabil, and other places. Fifty thousand cavalrymen remained permanently with Muhammad ibn al-Qasim. At this time, large numbers of Arabs came to this country for trade and permanent settlement. As a result, centers of Islamic education—teaching the Qur’an and hadith—were established in all the places mentioned above. Among these Arabs were many memorizers of the Qur’an and hadith. Through their efforts and care, Qur’anic and hadith education spread widely in this region. The names and identities of several of those who devoted themselves especially to spreading hadith are mentioned here:

1. Musa ibn Yaqub al-Saqafi. He was appointed judge (qadi) in Sindh. He was particularly proficient in the science of hadith.

2. Yazid ibn Abi Kabshah al-Dimashqi (d. 97 AH). He was a Tabi‘i. He learned a large number of hadiths from the Companions Hazrat Darda, Sharhabil ibn Aws, and Marwan ibn al-Hakam, among others. He was also recognized as a reliable narrator of hadith.

3. Mufaddal ibn Muhallab ibn Abu Sufrah (d. 102 AH), a Tabi‘i. He played a notable role in transmitting hadith. He narrated hadith from the Companion Hazrat Nu‘man ibn Bashir, and Hajib (his son), Thabit al-Bunani, and Jarir ibn Hazim narrated hadith from him.

4. Abu Musa Isra’il ibn Musa al-Basri (d. 155 AH), al-Sindhi. He came to India from Basra for business. He was a trustworthy narrator of hadith. The renowned hadith experts Sufyan al-Thawri (d. 161 AH), Sufyan ibn Uyaynah (d. 198 AH), and Yahya ibn Sa‘id al-Qattan (d. 198 AH), among others, were his students. The high status of Abu Musa in the science of hadith is clearly demonstrated by this account alone. Imam Bukhari narrated a large number of hadiths through Abu Musa in his hadith collection.

5. Amr ibn Muslim al-Bahili. He came to Sindh as a provincial governor under Caliph Umar ibn Abd al-Aziz. He narrated hadith from Ya‘la ibn Ubayd.

6. Rabi‘ ibn Sabih al-Sa‘di al-Basri (d. 170 AH). He narrated many hadiths and also compiled a hadith book. He came to India in 160 AH.

The Spread of Hadith in the Arab Colonies

Debal

Hadith was particularly studied and disseminated in Debal, a city under Arab rule (Sindh Province). As a result, several renowned hadith narrators emerged there. The names and identities of some of them are given below:

1. Abu Ja‘far al-Dabili (d. 322 AH). He narrated hadith from Musa ibn Harun al-Bazzaz (d. 294 AH) and Muhammad ibn Ali al-Saif (d. 291 AH).

3. Ahmad ibn Abdullah al-Dabili (d. 346 AH). He was a student of the hadith scholar Abu Ja‘far. He was renowned as a transmitter of a large number of hadiths in the fourth century.

4. Muhammad ibn Muhammad ibn Abdullah al-Dabili (d. 346 AH). He studied hadith under Caliph Abu al-Qadi (d. 305 AH). The renowned scholar Hakim of Nishapur was his student.

5. Al-Hasan ibn Muhammad ibn Asad al-Debli (d. 350 AH). In 340 AH, he narrated hadiths in Damascus. His chain of hadith transmission began with the Companion Jabir ibn Abdullah (may Allah be pleased with him).

6. Khalaf ibn Muhammad al-Debli (d. 360 AH). He first studied hadith in Debal under Ali ibn Musa al-Debli. Later, he went to Baghdad and began teaching hadith there.

7. Ahmad ibn Muhammad ibn Harun al-Debli (d. 370 AH). He studied hadith in Baghdad under Jafar ibn Muhammad al-Faryabi. He also studied hadith in the city of Kufa under Ahmad ibn Sharif.

8. Hasan ibn Hamid al-Debli (d. 407 AH). He was a major merchant and, alongside his business, devoted himself to hadith studies, attaining considerable proficiency in it. Ali ibn Muhammad ibn Sa’id al-Muchali (d. 359 AH), Dalaj (d. 351 AH), Muhammad al-Naqqash (d. 351 AH), and Abu Ali al-Tumari (d. 360 AH) were his teachers. When he narrated hadiths, his heart became so deeply moved and emotionally stirred that he would burst into tears.

9. Abu’l-Qasim Shu’ayb ibn Muhammad al-Debli (d. 400 AH). He was known as Abu Qatan. He went to Egypt and formed a group there, continuing to teach hadith.

Al-Mansura

Al-Mansura was situated 47 miles northeast of present-day Sindh-Hyderabad. From the earliest period of Muslim rule, this city was filled with Islamic spirit. Most of its inhabitants followed hadith. It may therefore be assumed that hadith scholarship attained extraordinary development in this city. Hadith was taught in various mosques. Scholars devoted themselves to compiling hadith books. Among them, Qadi Abu’l-Abbas al-Mansuri achieved particular renown as a teacher and compiler of hadith books.

The names and identities of the other hadith scholars who lived in this city are mentioned below:

1. Ahmad Abu’l-Abbas al-Mansuri. He studied hadith in Fars under Abu’l-Abbas ibn Asram (d. 336 AH) and in Basra under Ahmad al-Hijjani, known as Abu Rawq (d. 332 AH).

2. Ahmad ibn Muhammad al-Mansuri (d. 380 AH). He studied hadith in Fars and Basra. In the fourth century, he became renowned as a muhaddith.

3. Abu Abdullah ibn Jafar Murra al-Mansuri (d. 390 AH). He was a student of Hasan ibn al-Mukarram. He became famous as a teacher of al-Hakim al-Nishapuri.

Qasdar

The place now called Khoshdar in the present Kalat State was known in those days as Qasdar. The tomb of Sinan ibn Salamah al-Hudhali is located here. During the period of Arab rule, it was the capital of the Turan Empire. It gained exceptional importance as a commercial center. This city also occupied an important place in hadith studies. The names of several hadith scholars from this place are given below:

1. Jafar ibn Khattab al-Qasdari (d. 450 AH). He was known as Abu Muhammad. Later, he settled in the city of Balkh. He was recognized as a thiqah narrator of hadith. Abu’l-Futuh Abd al-Ghafur al-Kashgari (d. 474 AH), a hafiz of hadith, narrated hadiths from him. In the fifth century, he became renowned as a muhaddith.

2. Sibawayh ibn Ismail al-Qasdari (d. 463 AH). Abu’l-Qasim Ali ibn Muhammad al-Husayni, Yahya ibn Ibrahim, and Raja ibn Abd al-Wahid were his teachers of hadith. He went to Mecca and began teaching hadith there. Abu’l-Fityan Amr ibn Hasan al-Rawasi (d. 503 AH) narrated hadiths from him.

Hadith Studies in Northern India

Until the middle of the second Islamic century, Sindh was under the central Arab government. After that, rebellion, disorder, and political upheaval appeared in the country. At that time, the entire province became divided into several small independent local states. These states too were destroyed in the third century. Thereafter, the influence of the Batini sect spread throughout this region. Consequently, for some time its relations with the central Muslim ruler were severed.

In 413 AH, Sultan Mahmud of Ghazni attacked Punjab through the Khyber Pass and conquered Lahore. As a result, relations between the Muslims and the Indian subcontinent were reestablished. Thereafter, by the seventh Islamic century, Muslim supremacy had spread throughout and become firmly established across the subcontinent. Delhi was designated the capital of the Muslims. After this, Muslims from regions such as Asiatic Turkistan, Khurasan, and Afghanistan began arriving in India in large groups through the Khyber Pass. The first two of these countries—Asiatic Turkistan and Khurasan—had become cradles of the science of hadith in the third Islamic century. The authors of the Sihah Sittah were inhabitants of these regions. As a result of the arrival of large numbers of people from these lands, Islamic education and the science of hadith began spreading widely in India. Lahore in particular became a center of hadith education during this period.

The Science of Hadith in Lahore

When discussing the spread of the science of hadith in Lahore, the name of Shaykh Muhammad Ismail al-Lahori (d. 448 AH) must be mentioned first. He came to India from Bukhara in 395 AH and began living in Lahore. Here, while propagating Islamic ideals, he placed great emphasis on the science of hadith and adopted effective means for its widespread dissemination. Consequently, within the following hundred years, countless muhaddiths emerged in Lahore.

The names and identities of several muhaddiths who lived in Lahore during this period are mentioned here:

1. Sayyid Murtada (d. 589 AH). He was proficient in the science of hadith and joined the army of Sultan Shihab al-Din Ghori.

2. Abu’l-Hasan Ali ibn Umar al-Lahori (d. 529 AH). He was a great muhaddith and studied hadith under the hafiz of hadith Abu’l-Muzaffar al-Saidi.

3. Abu’l-Fath Abd al-Samad ibn Abd al-Rahman al-Lahori (d. 550 AH). He taught hadith in Samarkand.

4. Abu’l-Qasim Muhammad ibn Khalaf al-Lahori (d. 540 AH). Later, he went to Isfarain. He was a highly accomplished scholar of hadith.

Subcontinental Muhaddiths of the Seventh Century

Here are the names and identities of several muhaddiths who were alive in various parts of the subcontinent during the seventh Islamic century:

1. Shaykh Baha al-Din Zakariya Multani (d. 666 AH). He was a descendant of the Companion Habban ibn Aswad. He studied hadith in Mecca and Medina and attained particular proficiency in it.

2. Qadi Minhaj al-Siraj al-Juzjani (d. 668 AH). He came to Lakhnauti in Bengal.

3. Burhan al-Din Mahmud ibn Abu’l-Khayr Asad al-Balkhi (d. 687 AH). He was a student of the muhaddith al-Saghani and received from him a sanad for narrating the hadith book Masha’ikh al-Anwar.

4. Kamal al-Din Zahid (d. 684 AH). His real name was Muhammad ibn Ahmad ibn Muhammad. He became renowned as Shaykh Nizam al-Din Awliya’s teacher of hadith.

5. Razi al-Din Badauni (d. 700 AH). He was a highly renowned muhaddith among his contemporaries.

6. Sharaf al-Din Abu Tawwama al-Bukhari al-Hanbali (d. 700 AH). He came from Bukhara to Delhi at the beginning of the seventh century. He then went to Sonargaon in Bengal, in present-day Dhaka District, and began living there permanently. He studied the science of hadith with great devotion. Through his efforts, Sonargaon soon became a cradle of hadith education. Unfortunately, the detailed history of hadith study in Sonargaon remains shrouded in obscurity.

Hadith Studies in the Subcontinent during the Eighth Century

In the eighth Islamic century, a new phase began in the gradual development of the science of hadith in the Indian subcontinent. The Bahmani ruler of the Deccan, Sultan Mahmud Bahmani (780–799 AH), paid special attention to spreading the science of hadith. He arranged stipends for students of hadith. [The historian Firishta] Although the influence of fiqh, philosophy, and Sufism was visible almost everywhere in India at this time, hadith education was not significantly hindered anywhere. Rather, prominent Sufis devoted themselves to spreading the science of hadith. Above all, four hadith centers arose under the leadership of four renowned Sufis, as follows.

1. Under the leadership of Nizam al-Din Awliya, extensive instruction in hadith began in Delhi.

2. Through the leadership and teaching of Sharaf al-Din al-Muniri, hadith education began in the Bihar region.

3. Hadith education began in Kashmir under the leadership of al-Hamdani.

4. The science of hadith was spread in Multan under the leadership of Zakariya Multani.

Many muhaddiths emerged from the aforementioned centers. The names of some muhaddiths associated with each center are given below:

The Center of Nizam al-Din Awliya

1) Shams al-Din Muhammad ibn Yahya Udhhi (d. 747 AH)

2) Fakhr al-Din Jarubadi (d. 748 AH)

3) Ziya al-Din ibn Mu’ayyad al-Mulk Barani

4) Muhyi al-Din ibn Jalal al-Din ibn Qutb al-Din al-Kashani (d. 719 AH)

5) Nizam al-Din Allani Jafarabadi (d. 735 AH)

6) Shaykh Nasir al-Din Chiragh-i Dihli (d. 757 AH)

7) Sayyid Muhammad Gisudaraz (d. 825 AH)

8) Shaykh Ajih al-Din

9) Qadi Shihab al-Din Daulatabadi (d. 849 AH)

10) Mawlana Khajegi Qurabi (d. 878 AH)

The Center of Sharaf al-Din al-Muniri

1) Shaykh Muzaffar Balkhi (d. 786 AH)

2) Husayn ibn Mu’izz Bihari (d. 845 AH)

3) Ahmad Langare Darya ibn Hasan ibn Muzaffar Bihari (d. 891 AH)

The Center of Ali al-Hamdani

Ali al-Hamdani was the first to bring the science of hadith to Kashmir. He arrived there in 774 AH. He and his students were the first to preach Islam in this country. He also compiled two books on hadith. The names of the two books are:

a) Al-Sab’in fi Fada’il Amir al-Mu’minin

b) Arba’in-i Amiriyya

The Center of Shaykh Zakariya in Multan

Shaykh Baha al-Din Zakariya was the pioneer of hadith education in Multan. Jamal al-Din Uluchi and the Makhdoom of the World, Sayyid Jalal al-Din Bukhari, emerged as muhaddiths from this center.

The Renaissance of the Science of Hadith in the Subcontinent

The renaissance of the science of hadith began in the subcontinent in the ninth century. Ahmad Shah, ruler of Gujarat, reopened the maritime trade route between Arabia and India. As a result, many hadith scholars came to India from Arabia. At this time, the neighboring Iranian government adopted Shiism. For this reason, a large community proficient in the science of hadith was compelled to migrate from there to India. They brought with them a vast legacy of hadith. Meanwhile, a flood of hadith scholarship also arose in Egypt, and great muhaddiths came to India from there. Among the muhaddiths who came to India at this time, the following two deserve mention first:

1. Badr al-Din Muhammad ibn Abi Bakr al-Damamini (d. 827 AH). He was a professor of hadith at the Jami Mosque of Zabid in Yemen. There he wrote a commentary on Sahih al-Bukhari, entitled Misabih al-Jami. He came to Gujarat in India in Sha’ban 820 AH. There he wrote the following three books: (a) Ta’liq al-Fara’id; (b) Tuhfat al-Gharib, Sharh al-Mughni al-Labib; and (c) Ayn al-Hayat fi Khulasat Hayat al-Hayawan.

2. Abu’l-Futuh Nur al-Din Ahmad ibn Abdullah al-Shirazi al-Tayusi (d. 850 AH).

He apparently came to Gujarat sometime between 814 and 844 AH. He was a student of Majd al-Din Firuzabadi, Shams al-Din al-Jazari, Sayyid Sharif al-Jurjani, and Baba Yusuf al-Harawi.

Among those who came to India from the hadith educational center established by Ibn Hajar al-Asqalani in Egypt, the following two muhaddiths are noteworthy:

1. Yahya ibn Abd al-Rahman ibn Abu’l-Khayr al-Hashimi (d. 843 AH)

2. The following muhaddiths came to India from the hadith center established by Khwaja Imad al-Sakhawi:

1) Abu’l-Fatah al-Razi al-Makki (d. 886 AH)

2) Ahmad ibn Salih Malwi

3) Umar ibn Muhammad al-Dimashqi (d. 900 AH)

4) Abd al-Aziz ibn Mahmud al-Tusi (d. 910 AH)

5) Wajih al-Din Muhammad al-Maliki (d. 919 AH)

6) Husayn ibn Abdullah ibn Awliya al-Kirmani (d. 930 AH)

7) Jamal al-Din Muhammad ibn Umar al-Hajrani (d. 930 AH)

8) Rafi al-Din al-Sakhawi (d. 954 AH)

Names of the muhaddiths who came from the center established by Zakariya al-Ansari:

1) Abd al-Mu’ti al-Hajrani (d. 989 AH)

2) Shihab al-Din al-Abbasi (932 AH)

Names of the muhaddiths who came from the center established by Ibn Hajar al-Haytami:

1) Shaykh Ibn Abdullah al-Aydarus (d. 991 AH)

2) Abu Sa’adat Muhammad al-Faqihi (d. 992 AH)

3) Mir Murtada Sharif al-Shirazi (d. 974 AH)

4) Mir Kala, the muhaddith of Akbarabad (d. 983 AH)

Mulla Ali Qari, the author of the famous commentary Mirqat on Mishkat Sharif, was this Kala’s student.

Thereafter, hadith educational centers arose in the following places of the Indian subcontinent.

1) The Deccan—many muhaddiths came here. (2) Gujarat. (3) Malwa. (4) Khandesh. (5) Sindh—after five hundred years, in the tenth Islamic century, the study and propagation of the science of hadith began here anew. (6) Lahore—under the leadership of Mawlana Muhammad (d. 1000 AH), this city became a center of hadith education. (7) Jhansi and Kalpi—a Baghdadi muhaddith named Sayyid Muhammad Ibrahim came here in the tenth Islamic century and began teaching hadith. (8) Agra—three hadith centers were established here simultaneously: (a) Rafi al-Din al-Safawi’s madrasa; (b) the madrasa of Haji Ibrahim, the muhaddith of Akbarabad (d. 1010 AH); and (c) the madrasa of Sayyid Shah Mir (d. 1000 AH). (9) Lucknow—in the latter half of the tenth century, this city became a center for the study of hadith when Shaykh Ziya al-Din, a muhaddith from Medina, came, settled here, and began teaching hadith. (10) Jaunpur—hadith was probably propagated here through Muhazzab Jaunpuri, a student of Imam al-Sakhawi. (11) Bihar—in the eighth century, the science of hadith reached Phulwari Sharif in Bihar through Sayyid Minhaj al-Din Rasti, a student of Sharaf al-Din al-Muniri. It developed and flourished there in the tenth century.

Foreign Journeys by People of the Subcontinent for the Purpose of Studying Hadith

Between 820 and 992 AH (1417–1584 CE), the arrival of foreign muhaddiths in the subcontinent began a new surge in hadith education. From that time, the learned and knowledge-thirsty people of this country began traveling abroad for the noble purpose of studying hadith. Their journeys were not confined to India; they traveled as far as Mecca and Medina to obtain advanced education in the science of hadith. Even in this period, they were not in the least reluctant or afraid to undertake the risks of crossing seas filled with turbulent waves. From the muhaddith of this era, Abd al-Awwal al-Husayni (d. 986 AH), to Shah Wali Allah al-Dihlawi (d. 1172 AH), nearly all hadith scholars made such journeys for the purpose of studying hadith.

The first person to undertake this difficult journey was Jamalullah Gulbagi. He studied hadith in Mecca. Thereafter, many more people went to Mecca and Medina to study hadith, and such journeys continued uninterrupted until the establishment of Deoband and Saharanpur madrasas, India’s first hadith educational centers.

During this period, the following people attained particular proficiency in the science of hadith:

1. Abu Bakr ibn Muhammad al-Bahruji (d. 915 AH). He translated into Persian and annotated al-Jazari’s book Hisn-i Hasin. He also translated Qadi Iyad’s book into Persian under the title Ayn al-Wafa fi Tarjamat-i Shifa.

2. Mir Sayyid Abd al-Awwal al-Husayni Gujarati Jaunpuri (d. 986 AH). He was a contemporary of the muhaddith Abu’l-Fatah. He studied hadith in Mecca and Medina. He endured exceptional hardship and exertion to attain advanced education in hadith and wrote two books, Fayz al-Bari fi Sharh al-Bukhari and Muntakhab-i Kitab-i Safar al-Sa’adat. During the early period of Akbar’s reign, Khan-i Khanan invited him from Gujarat to Delhi.

3. Khwaja Mubarak ibn Makhdum al-Rajani Banarasi (d. 981 AH). He compiled a hadith book entitled Madarij al-Akhbar.

4. Shaykh Bikari Kakuri (890–981 AH). His real name was Nizam al-Din ibn Aram Sayf al-Din. He was a renowned muhaddith. He listened to and studied hadith under Hafiz Sakhawi. He devoted his life to the service of hadith. He had memorized all of Sahih al-Bukhari.

6. Jamal al-Din Muhammad ibn Tahir ibn Ali al-Fattani (d. 914 AH). He became known as Malik al-Muhaddithin, or King of the Muhaddiths. In 944 AH, he enrolled at the Ali Muttaqi Hadith Educational Center in Mecca Sharif to study hadith and studied there for six long years. He will remain remembered forever because of the following works:

a) Majma al-Bihar al-Anwar

b) Tadhkirat al-Mawdu’at

c) Qanun al-Mawdu’at wa al-Da’if

d) Asma al-Rijal

e) Al-Mughni fi Dabt al-Rijal

7. Shaykh Tayyib Sindhi (d. 999 AH). He wrote a book entitled Ta’liqat Mishkat al-Masabih.

8. Shaykh Abdullah Ansari Sultanpuri (d. 990 AH). During the reign of Emperor Akbar, he was India’s foremost scholar and muhaddith. The names of his two notable books are as follows:

9) Sharh Ala Shama’il al-Nabi Gangohi (d. 990 AH). He studied hadith under Ibn Hajar al-Haytami. During Akbar’s reign, he played a revolutionary role for Islam.

His following works on hadith are noteworthy:

a) Sunan al-Huda fi Mutaba’at al-Mustafa

b) Aza’if al-Yawm wa al-Layl

10. Shaykh Wajih al-Din al-Alawi Gujarati (d. 990 AH). He wrote at least twenty-three books. Sharh Jami, Tafsir al-Baydawi, and Nuzhat al-Nazar fi Sharh Nukhbat al-Fikar are among his famous works.

11. Shaykh Tahir ibn Yusuf Sindhi Burhanpuri (d. 1004 AH). He wrote four books:

a) Talkhis Sharh Asma al-Rijal al-Bukhari Kirmāni

b) Mulqāt Jamiʿ al-Jawamiʿ

c) Sharh al-Bukhari

d) Riyad al-Salikin

12. Shaykh ibn Hasan Sayfi Kashmiri (d. 1003 AH). He was the teacher of Shaykh Ahmad Sirhindi, Mujaddid Alf-i Thani. The titles of his books are:

a) Sharh Sahih al-Bukhari

b) Tafsir al-Qur’an

c) Risalah al-Adhkar

d) Maghazi al-Nubuwwah.

13. Haji Muhammad Kashmiri (d. 1006 AH). The following of his works on Hadith are noteworthy:

a) Sharh Shama’il al-Nabi

b) Sharh Mashariq al-Anwar

c) Kitab Khulasat al-Jamiʿ fi Jamiʿ al-Hadith

d) Sharh Hisn-i Hasin

15. Shaykh Munawwar ibn Abd al-Majid ibn Abd al-Shakur Lahori (d. 1010 AH). During Akbar’s reign, he adopted the role of a reform-minded scholar. For this reason, he was also compelled to undergo imprisonment. While in prison, he completed his book Durr al-Nazm fi Tartib al-Awa’il al-Suwar al-Karim and memorized Qadi Shihab al-Din’s tafsir entitled al-Bahr al-Mawaj. He also wrote commentaries on Sagani’s Mashariq al-Anwar and Jazari’s Hisn-i Hasin.

16. Muhyi al-Din Abd al-Qadir ibn Shaykh ibn Abd Allah (d. 1037 AH). He authored many books. Five of his works on Hadith are noteworthy:

a) al-Minhal al-Bari bi Khatm Sahih al-Bukhari

b) Iqd al-Layl fi Fada’il al-Layal

c) Risalah fi Manaqib al-Bukhari

d) al-Qawl al-Jamiʿ fi Bayan al-Ilm al-Nafiʿ

e) Kitab al-Anfus al-Latif fi Ahli Badr al-Sharif.

17. Abd al-Nabi Shattari (d. 1039 AH). The following five of his books on Hadith are noteworthy:

a) Jahrat al-Najat fi Sharh al-Mishkat (a commentary on Mishkat Sharif)

b) Sharh Nukhbat al-Fikr

c) Sharh Hadith ********************

d) Sharh Hadith ********************

e) Lawamiʿ al-Anwar fi Manaqib al-Sayyidat al-Athar.

The Era of Mujaddid Alf-i Thani

The name of Mujaddid Alf-i Thani was Shaykh Ahmad ibn Abd al-Ahad al-Faruqi al-Sirhindi (d. 1034 AH). He studied Hadith under Shaykh Yaqub Sayfi and received authorization to teach Bukhari Sharif, Tabrizi’s Mishkat, and Suyuti’s Jamiʿ al-Saghir. He received authorization to transmit the Sihah Sittah from Qadi Bahlul Badakhshani. Apart from Hadith-i Arba’in, he left no book concerning Hadith. On the basis of the Qur’an and Hadith, he led a vast movement for the reform and rectification of Muslim society. In his book Maktubat, he placed special emphasis on the study of the Qur’an and Hadith. Consequently, many people were encouraged and inspired to study the science of Hadith and attain proficiency in it. The names of several muhaddiths of this period are given below:

1. Shaykh Sa’id ibn Ahmad Sirhindi (d. 1070 AH)

2. Shaykh Sa’id’s son, Farukh Shah (d. 1112 AH)

3. Siraj Ahmad Mujaddidi (d. 1230 AH). Three of his books are noteworthy:

a) A Persian translation of Muslim Sharif

b) A Persian translation of Jamiʿ al-Tirmidhi

c) A compilation of Hadiths concerning food and drink.

4. Shaykh Ma’sum ibn Ahmad Sirhindi (d. 1080 AH)

5. Khwaja Azam ibn Saif al-Din Sirhindi (d. 1114 AH).

He was a renowned muhaddith during the reign of Emperor Alamgir. He authored a commentary on Bukhari entitled Fayz al-Bari Sharh Sahih al-Bukhari.

6. Shah Abu Sa’id ibn Safi al-Qadr Mujaddidi (d. 1250 AH)

7. Shah Abd al-Ghani ibn Sa’id Mujaddidi (d. 1296 AH)

He authored a Hadith book by Ibn Majah entitled Injah al-Hajah Sharh Ibn Majah.

The Era of Shaykh Abd al-Haqq Muhaddith Dehlawi

Shaykh Abd al-Haqq studied Hadith in Makkah Sharif under Shaykh Abd al-Wahhab Muttaqi (d. 1010 AH), and received from him an ijazah concerning the Sihah Sittah. His following works on Hadith are enduring and invaluable contributions:

a) al-Tariq al-Qawim fi Sharh Sirat al-Mustaqim. A Persian commentary on Safar al-Sa’adat.

b) Ashi’at al-Lama’at fil Mishkat (a Persian commentary on Mishkat Sharif).

c) Lama’at al-Tanqih fi Sharh Mishkat al-Masabih.

d) al-Ikmal fi Asma al-Rijal

e) Jamiʿ al-Barakat, a selected commentary on Mishkat

f) Ma Thabata bi al-Sunnah fi Ayyam al-Sanah

g) al-Hadith al-Arba’in

h) Tarjamat al-Ahadith al-Arba’in

i) Dastur-i Fayz al-Nur

10. Dhikr al-Ijazat al-Hadith fil Qadim al-Hadith

As a result of Shaykh Abd al-Haqq Muhaddith Dehlawi’s immense devotion to Hadith and his unforgettable contribution to the world of books, a new era began in the field of Hadith education in this country.

The author of Tarikh Ulama-i Hind wrote about him:

******************************************************

He was the first to sow the seed of the science of Hadith in India.

He devoted himself permanently to teaching Hadith. Among his descendants, many individuals attained the distinction of being eminent muhaddiths. The names of some of them are given here:

1. Shaykh Nur al-Haqq (d. 1073 AH). He studied the science of Hadith from his father. His two works on Hadith are:

a) Taysir al-Qari fi Sharh Sahih al-Bukhari

b) Sharh Shama’il al-Nabi

2. Hafiz Abd al-Samad Fakhr al-Din ibn Muhibb Allah (d. 1160 AH). His works are:

a) Manbaʿ al-Ilm fi Sharh Sahih Muslim. Originally, this was a book written by his father; he merely edited it.

b) Sharh Ayn al-Ilm

c) Sharh Hisn-i Hasin

3. Shaykh al-Islam ibn Hafiz Fakhr al-Din (d. 1180 AH). His three Hadith books are:

a) Sharh Sahih al-Bukhari

b) Risalah Kashf al-Ghita amma Lazim lil-Mawta aw al-Ahya (a commentary on the Muwatta).

Risalah Tard al-Awham an Athar al-Imam al-Humam.

4. Salam Allah ibn Shaykh al-Islam Muhaddith (d. 1229 AH). He was known as the Muhaddith of Rampur. The following of his works on Hadith are noteworthy:

1) al-Muhalla bi Asrar al-Muwatta.

2) A Persian translation of Sahih al-Bukhari

3) A Persian translation of Shama’il al-Nabi

4) Risalah fi Usul al-Hadith

5. Shaykh Saif Allah ibn Nur Allah ibn Nur al-Haqq. During Emperor Alamgir’s reign, he authored a book entitled Ashraf al-Wasail fi Sharh al-Shama’il.

The Students of Shaykh Abd al-Haqq

1) Khwaja Kharand Mu’in al-Din (d. 1085 AH), 2) Khwaja Haydar Patlu (d. 1057 AH), 3) Baba Dawud al-Mushtaqi Kashmiri, 4) Shaykh Inayat Allah, the Kashmiri muhaddith (d. 1195 AH)—he taught Hadith for 36 years. 5) Mir Sayyid Mubarak Bilgirami (d. 1115 AH)—he wrote Persian commentaries on Shama’il al-Nabi and Hisn-i Hasin. 6) Mir Abd al-Jalil Bilgirami (d. 1138 AH)—he was a proficient muhaddith in the science of biographical evaluation. 7) Mir Azad Bilgirami (d. 1200 AH)—the titles of his books on Hadith are:

a) Aj Jawahir al-Durari Sharh Sahih al-Bukhari

b) Shamamat al-Ambar fi Ma Warada fil-Hind min Sayyid al-Bashar

c) Subhat al-Marjan fi Athar Hindustan.

d) Makhdoom Sayyad fi Husn Khatimat al-Siyadah.

The following muhaddiths gained renown from the middle of the eleventh Hijri century to the middle of the twelfth:

1) Muhammad Siddiq ibn Sharif (d. 1040 AH), 2) Shaykh Husayn al-Husayni (d. 1043 AH), 3) Sayyid Ja’far Badr-i Alam (d. 1085 AH)—he authored two books, al-Fayd al-Tari fi Sharh Sahih al-Bukhari and Rawdat al-Shah, 4) Abu al-Majd Mahbub-i Alam (d. 1111 AH)—he authored a book entitled Zinat al-Nuqat fi Sharh al-Mishkat, 5) Shaykh Yaqub Banani Lahori (d. 1098 AH)—he authored the following three books:

a) al-Khayr al-Jari fi Sharh Sahih al-Bukhari

b) al-Mu’lim fi Sharh Sahih Muslim

c) Kitab al-Musaffa fi Sharh Muwatta

6) Mawlana Na’im Siddiqi (d. 1120 AH)—he authored a commentary on Mishkat al-Masabih, 7) Shaykh Muhammad Akram ibn Abd al-Rahman (d. 1130 AH), 8) Shaykh Yahya ibn Amir al-Abbasi (d. 1114 AH)—he authored, among others, (a) I’anat al-Qari Sharh Mulasi’at Bukhari, (b) Arba’in, and (c) Tadhkirat al-Ashab, 9) Shaykh Muhammad Fakhr Allahabadi (d. 1164 AH)—he authored the following four books on Hadith: a) Qurrat al-Ayn fi Ithbat Rafʿ al-Yadayn, b) Risalah-i Najatiyah dar Aqa’id-i Hadithiyah, c) Nazm-i Ibrat-i Safar al-Sa’adat, d) Masnavi dar Ta’rif-i Hadith. 10) Mawlana Amin al-Din Muhammad Umari (d. 1145 AH), 11) Mawlana Nur al-Din ibn Salih Ahmadabadi (d. 1155 AH)—he authored a commentary on Bukhari Sharif entitled Nur al-Qari Sharh Sahih al-Bukhari, 12) Mirza Muhammad ibn Rustam Badakhshi (d. 1195 AH). The following of his Hadith books are noteworthy:

a) Miftah al-Naja fi Manaqib al-Aba

b) Tarajim al-Huffaz

c) Nuzul al-Abrar bima Sahha min Manaqib Ahl al-Bayt al-Athar

d) Tuhfat al-Muhibbin fi Manaqib Khulafa al-Rashidin.

13) Mirza Jan Jalandhari Biraki (d. 1100 AH)—he authored a book entitled Nazm al-Durar aw al-Marjan.

14) Muhammad Siddiq Lahori (d. 1193 AH)—he authored a book entitled Izalat al-Fasadat fi Sharh Manaqib al-Sayyadat.

15) Shaykh Hashim ibn Abd al-Ghafur Sindhi. He newly arranged and organized Sahih Bukhari Sharif according to the successive order of the Companions.

The Era of Shah Wali Allah Dehlawi

During the era of Shah Wali Allah Dehlawi, the period of the Hadith sciences’ fullest development began in the subcontinent. It was at this time that it attained recognition as an advanced science. Behind this stood the immeasurable and unparalleled contribution of the imam of the age, Shah Wali Allah. He was born on 14 Shawwal 1114 AH. He died in 1176 AH. He traveled to Makkah and Madinah to receive advanced education in Hadith. The following of his works on Hadith are noteworthy:

a) Hujjat Allah al-Balighah

b) Arba’in

c) Asiqah al-Akhiyar

d) al-Durr al-Thamin fi Mubashsharat al-Nabi al-Amin

e) al-Fadl al-Mubin fil-Musalsal min Hadith al-Nabi al-Amin

f) al-Irshad ila Muhimmat al-Isnad

g) Tarajim al-Bukhari

h) Sharh Tarajim Abwab al-Bukhari

i) Musaffa Sharh Muwatta

j) Musawwa Sharh Muwatta

k) Athar al-Muhaddithin.

The names of the muhaddiths who emerged under the influence of Shah Wali Allah are given below:

1) Qadi Sana Allah Panipati (d. 1225 AH). He authored a Hadith book entitled al-Lubab.

2) Shah Abd al-Aziz ibn Wali Allah Dehlawi (d. 1236 AH). He remained engaged in teaching Hadith for nearly sixty years. Consequently, his countless students were engaged in teaching and disseminating Hadith in various parts of India. The names of some of them are given here:

1) Shah Rafi al-Din Dehlawi (d. 1249 AH), 2) Shah Muhammad Isma’il Shahid (martyred 1246 AH), 3) Shah Muhammad Maqsud Allah (d. 1273 AH), 4) Munshi Sadr al-Din Dehlawi (d. 1258 AH), 5) Hasan Ali Muhaddith Lakhnawi, 6) Husayn Ahmad (d. 1275 AH), 7) Shah Rauf Ahmad Mujaddidi (d. 1249 AH), 8) Shah Fazlur Rahman Ganj Muradabadi (d. 1315 AH), 9) Khurram Ali Balhari (d. 1271 AH)—he translated As-Saghini’s Mushariq al-Anwar and Shah Wali Allah’s Arba’in into Urdu. 10) Shah Abu Sa’id (d. 1250 AH), 11) Muhammad Shakur (d. 1300 AH), 12) Shah Zahur al-Haqq Phulwari, 13) Awlad Husayn, 14) Karam Allah Muhaddith Dehlawi (d. 1258 AH), 15) Alamat Allah Badayuni.

Shah Abd al-Aziz had only two works concerning Hadith. They are:

a) Bustan al-Muhaddithin (Persian), b) Izalah-i Nafi’ah.

3) Shah Ishaq ibn Afzal al-Faruqi Dehlawi (d. 1262)—he remained engaged in teaching Hadith for twenty years. His students spread throughout India. 4) Madhab Nanutubi (d. 1320). 5) Ahmad Ali Saharanpuri (d. 1297)—he received advanced education in Makkah and Madinah. He authored Ta’liqat-i Bukhari, Muqaddamah-i Bukhari, a hashiyah on Tirmidhi Sharif, and other works. 6) Mawlana Qasim Nanutubi (d. 1297), 7) Mia Sahib Sayyid Nazir Husain (d. 1320). 8) Mawlawi Nawab Muhammad Qutb al-Din Muhaddith-i Dehlawi—he studied the science of Hadith under Shah Ishaq Dehlawi. Thereafter, he traveled to Makkah and Madinah and obtained higher chains of transmission in Hadith. The following two of his works on Hadith are noteworthy:

a) Mazahir-i Haqq—a translation and commentary in Urdu of Mishkat Sharif; b) Translation of Hisn-i Hasin.

After Shah Ishaq Sahib, various centers for teaching Hadith were established. The students of the aforementioned scholars began teaching and disseminating the science of Hadith independently in different parts of the Indian subcontinent. Many people studied Hadith under Shah Abd al-Ghani, the successor of Shah Abu Sa’id Mujaddidi. Thereafter, the following individuals became renowned as accomplished scholars of the science of Hadith.

1) Mawlana Abd al-Hayy Lakhnawi (d. 1304), Mawlana Rashid Ahmad Gangohi, Mawlana Qasim, Mawlana Yaqub, Mawlana Abd al-Haqq Allahabadi, Shaykh Habib al-Rahman Rudawwi, Mawlana Muhammad Husayn Allahabadi, Shaykh Muhammad Ma’sum Mujaddidi, Mawlana Jafari, Mawlana Alim al-Din Balkhi, Shaykh Manzur Ahmad Hindi.

The late Mawlana Abd al-Hayy established a center for teaching Hadith at Firangi Mahal. Those who studied under him attained considerable proficiency in the science of Hadith. The names of several muhaddiths of this period are given here:

(1) Mawlana Zahir Ahmad “Shawq.” He authored a Hadith book entitled Athar al-Sunan (********************). (2) Mawlana Abd al-Hadi Azimabadi, (3) Mawlana Muhammad Husayn Allahabadi, (4) Hafiz al-Hadith Mawlana Idris Sasrami, (5) Mawlana Abd al-Ghafur Ramzanpuri, (6) Mawlana Abd al-Karim Punjabi, (7) Shah Sulayman Phulwari—he was once the head Mawlana of Calcutta Alia Madrasa. (8) Mawlana Abd al-Hayy, (9) Mawlana Abd al-Wahhab Bihari, (10) Mawlana Abd al-Bari—he wrote a commentary on the book Athar al-Sunan.

Through Mawlana Sayyid Nazir Husain Dehlawi (d. 1320 AH), the science of Hadith became widely disseminated throughout the subcontinent. He was the leader of the Ahl-i Hadith community. Hundreds of thousands of students studied the science of Hadith under him and spread throughout the various regions of the subcontinent. The names of several muhaddiths of this period are given below:

(1) Mawlana Shams al-Haqq Dihlawwi. He authored a book entitled Ghayat al-Maqsud. (2) Mawlana Ashraf Ali. He authored a book entitled Ayn al-Ma’bud. (3) Mawlana Abd al-Rahman Mubarakpuri—he wrote a substantial commentary on Tirmidhi Sharif entitled Tuhfat al-Ahwazi. (4) Mawlana Sa’adat Husayn—he was a professor of the science of Hadith at Calcutta Alia Madrasa. (5) Mawlana Amir Ali Malihabadi—he wrote a gloss on Hidayah, a book of jurisprudence. (6) Mawlana Jamil Ansari—he taught Hadith at Calcutta Alia Madrasa. (7) Mawlana Ahmad Allah (d. 1362)—he was the Shaykh al-Hadith of Delhi’s Rahimiyyah Madrasa. (8) Mawlana Alam Ali Naginawi. In Rampur, major muhaddiths such as Sayyid Abu Muhammad Barkat Ali Shah, Mawlana Hasan Shah, Mawlana Munawwar Ali, and his student Mawlana Wilayat Husayn emerged as teachers of Hadith.

Mawlana Muhammad Qasim and Mawlana Rashid Ahmad, students of Mawlana Shah Abd al-Ghani, established the Deoband madrasa. Over the past several centuries, several thousand muhaddiths have spread from this institution throughout the Indian subcontinent. Mawlana Khalil Ahmad Sahib was a leading muhaddith of this period. He authored a high-quality, scholarly commentary on Abu Dawud Sharif entitled Bazl al-Majhud.

Mawlana Mahmud al-Hasan (Shaykh al-Hind) was a leading muhaddith at Deoband Madrasa for a long period, and many hundreds of people studied the science of Hadith under him. Mawlana Anwar Shah Kashmiri was one of the greatest muhaddiths of this era. The lectures he delivered while teaching Bukhari and Tirmidhi Sharif were recorded by his students and published respectively under the titles Fayz al-Bari, a commentary on Bukhari, and al-Arf al-Shadhi, a commentary on Tirmidhi.

After studying Hadith under Maulana Ahmad Ali Saharanpuri, many people became engaged in teaching Hadith in Bengal and Assam. Among his students, Mufti Abdullah Tungi and Maulana Nazir Hasan Deobandi gained the greatest renown. In eastern Bengal and Assam, their students, as well as this author’s close teachers, Maulana Muhammad Husain Silheti and Maulana Mumtazuddin, became especially famous. [A systematic discussion of this period is not found in a very large number of books. All the works used in this discussion have been taken from the following books: (1) Dr. Ishaq Sahib’s research work Indian’s Contribution to the Study of Hadith Literature; (2) a work written by Maulana Mufti Amimul Ihsan; (3) ********; (4) the introduction, etc., to ******** compiled by Maulana Abdul Ghaffar Hasan. The famous Hadith scholar Shaykh Makhdumul Mulk of ‘Maner’ studied the science of Hadith and other branches of knowledge continuously under him for a long period of twenty-two years. (Manaqib al-Asfiya) (Islamic Culture, vol. XXVII, No. 1)]

The Science of Hadith in Bengal

Gaur and Pandua

Alauddin Husain Shah ibn Saiyid Ashraf Makki ruled Bengal from 900 AH to 924 AH. He was the first to promote the excellence of the Bengali language and literature. Not only that, but his contribution to the widespread establishment of Qur’an and Hadith education in the areas under his rule is unforgettable. He invited people proficient in Islamic learning and the sciences from distant and nearby regions to come to his kingdom and settle there. In 907 AH (1502 CE), he established an advanced madrasa at a place called Ghuraba-e-Shahid in Gaur, within the present Malda District. He also established a college at Pandua. The teaching of the science of Hadith was conducted in these institutions. In 911 AH (1503 CE), Muhammad ibn Yazdan Bakhsh, famous as Khwajagir Shirwani, copied Sahih al-Bukhari in three volumes. It is preserved in the Oriental Library at Bankipur.

Sonargaon

It has already been mentioned that the Hadith scholar Sharafuddin Abu Tawama Bukhari Hanbali (d. 700 AH) came to Sonargaon in the Dhaka District in the seventh century and made extensive arrangements for the teaching of Hadith there. As a result, it became a center of the science of Hadith. This situation continued for some time even after his death. At that time, this region was under the rule of the Sayyadats (900–945 AH). Many Hadith scholars gathered at Sonargaon, the capital of eastern Bengal, and many people attained proficiency there through studying the science of Hadith. In this age, the study of Hadith was so widespread in this region that many mosques and khanqahs were designated for this purpose. A mosque was established here through the efforts of the renowned Hadith scholar Taqiuddin Ainuddin (929 AH). Nusrat ibn Husain Shah was then ruling. Thus it may be stated emphatically that Sonargaon became a center of Hadith education during the rule of the Sayyadats. It probably retained this glory intact until the final period of Muslim rule in eastern Bengal. But during the subsequent period of British rule, the golden radiance of Sonargaon completely disappeared.

After the establishment of Pakistan, higher education in the science of Hadith began to be provided in a considerable number of major madrasas in the area then known as East Pakistan (present-day Bangladesh). As a result, every year a substantial number of people studied Hadith and became acquainted with one of the important foundations of the religion of Islam. However, because of defects in the educational system, they were unable to benefit as the students of Hadith in earlier times had done or attain comparable proficiency.

Compilation of Hadith Books in the Subcontinent

In the post-independence period of the subcontinent, it appears that scholars have paid particular attention to the widespread propagation of the study of Hadith. Some efforts have especially begun to acquaint the people with the fundamental sources and foundations of Islam. Work has also begun on compiling Hadith books afresh and writing translations and commentaries on Hadith in Urdu and Bengali. It may be hoped that this will assume a broad form in the near future. [Written on the basis of and collected from Dr. Ishaq’s Indian’s Contribution to the Study of Hadith Literatur.]

The Science of Hadith and Non-Muslim Scholars

Hadith is a priceless treasure for Muslims. From the very first chapter of Islamic history, extraordinary importance has been attached to it, and suitable arrangements for its preservation, propagation, and teaching have continued from the beginning. Muslims have never been able to forget the exalted status of Hadith immediately after the Qur’an. However, non-Muslim scholars have developed mixed reactions toward Hadith. Some scholars viewed it with an open mind and did not hesitate in the least to understand its importance in the fields of knowledge and science and to acknowledge it frankly.

But some European thinkers could not acknowledge the importance of Hadith. Indeed, there are many people who, precisely because it is impossible to deny the importance of Hadith, have tried their utmost to discover various faults and defects in it.

In this article we wish to present some statements by people belonging to both groups. In response to those who have, from one angle or another, criticized the science of Hadith, its compilation, and the methods used by the Hadith scholars to examine and verify Hadith, we shall present our own observations at the same time.

European Scholars in Support of Hadith

1. The renowned European historian Edward Gibbon wrote: ‘The life story of the founder of every nation completes the body of knowledge written by him. The Hadiths of Hazrat Muhammad are a complete instruction in the words of truth, and a practical symbol of his deeds, honesty, and virtuous works.’ (********)

2. A Christian scholar wrote in Egypt’s newspaper Al-Watan: ‘If Muslims research the Qur’an and Hadith, they will find in them proper arrangements for meeting their religious and worldly needs.’

3. The renowned Russian philosopher Tolstoy published a collection of Hadiths in his own language for the moral reform of his country and nation.

(******************************************************)

4. Hightinger published a broad list of the moral rules prevailing among Muslims through the authority of Hadith. In his view, no better method than this could be found for actually attracting people toward good works and restraining them from sin. (********)

5. Sir William Muir wrote:

‘In the early period, what could have been the most stimulating subject of conversation for Muslims other than the words and deeds of the greatest person? …………. This greatest person alone was the cause of the existence and rise of this world-conquering nation. He placed in the hands of the Muslims the keys to both this world and the Hereafter. For this reason, most conversation among the followers of Hazrat Muhammad concerned him. Because of these circumstances, the science of Hadith made considerable progress. (Life of Muhammad)

The words issuing from the voice of the Noble Messenger, accounts of his actions, and any statement, deed, or conduct approved by him are called Hadith. The reliability and conclusiveness of Hadith naturally depend on its being compiled at the proper time and by sound methods. And through decisive arguments and evidence it has become clear and undeniable that, in reality, Hadith began to be recorded during the Messenger’s lifetime, in accordance with the Messenger’s guidance. No person experienced in the history of the science of Hadith can deny this. Yet the conduct of some Western scholars in this matter is disappointing. Without being properly informed about the true history of Hadith, they have made statements that may create extreme confusion in the minds of readers unfamiliar with the recording and preservation of Hadith at the proper time and by reliable methods.

Alfred’s Doubt

In this connection, we wish to quote a statement from Alfred Guillame’s book From Islam. On page 89 of that book he wrote:

Exactly when records of the deeds and words of the Prophet were first written down we do not know; indeed early tradition is at variance with itself on this very point. Some say that the Prophet authorized the writing of his sayings; others assert that he forbade it.

We do not know exactly when the Prophet’s words and deeds were first recorded. In fact, the Hadiths of the early period contradict one another on this matter. Some say that the Messenger permitted his words to be recorded. Others, again, claim that he prohibited it.

Several objectionable suggestions have been made in the quoted statement at the same time. By saying, ‘We do not know exactly when Hadith was recorded,’ an attempt has been made to arouse doubts in people’s minds about the authenticity of Hadith. Secondly, by failing to reconcile the Messenger’s ‘prohibition’ with his ‘permission,’ an extreme hesitation and uncertainty have been created. Yet the relevant discussion in this extensive book proves that Hadith was prohibited from being written at the very earliest stage of the Islamic call solely so that a serious situation might not arise through Hadith becoming mixed and intermingled with the Qur’an. But this prohibition was very soon changed into an order permitting it, and the Companions began recording Hadith without hesitation. It must also be remembered that although, at the very beginning, the recording of Hadith was halted because it was prohibited alongside the writing of the Qur’an, its oral transmission and mutual study and discussion did not cease in the least. For only writing it had been prohibited; oral narration to one another had not been prohibited.

Besides this, two renowned Orientalists named Goldziher and Sprenger also tried at this stage to create doubts in the public mind. In the second volume of his book Muhammadanische Studien, Goldziher attempted, by citing numerous proofs on pages 241–250, to establish that Hadith was compiled at the beginning of the second century AH. Although in the first part of the same book, on pages 10–12, he had written some things that suggest that certain Hadith compilation sheets had been compiled during the Messenger’s era, shortly afterward he advanced many theories intended to create doubt and disbelief regarding the authenticity of these sheets.

Two purposes lay behind this kind of presentation. The first was to weaken the evidentiary status of Hadith and Sunnah by claiming that they had merely been memorized, and to plunge the people into serious confusion by asserting that Hadith was recorded only in the second Hijri century. The second was to render the entire body of Hadith and Sunnah useless and incapable of serving as evidence by claiming that the compilers of Hadith fabricated Hadiths to support their own ideas and opinions and to achieve their evil purposes. This Orientalist conducted his study and research not with the aim of accepting any hardship to collect the necessary evidence for presenting the history of Hadith compilation. In reality, such work can only be carried out by people who are thoroughly self-interested and motivated by ulterior purposes.

In his book Dao Traditious wesen dei den Arabern 1856, 1–17 Dans, Sprenger attempted to prove false the claim that Hadith had reached us accurately from the Messenger. In discussing the compilation of Hadith, he attempted to prove that Hadith did not date from the Messenger’s lifetime but was compiled in the second Hijri century. Basically, this Orientalist’s purpose was not good either.

Dozy did acknowledge that a large number of Hadiths from the Messenger had been memorized and compiled in book form from them. However, many fabricated and false ‘Hadiths’ had also been included. Such a statement by Dozy could arouse doubts about the authenticity of Hadith in the minds of many people. Yet no good intention lay behind his statement. Rather, his purpose was to create doubts about Hadith and Sunnah in the minds of people, especially those who did not know the accurate history of Hadith compilation.

Our position at this stage is that, in proving the truth or falsehood of our past and the early history of Muslim culture, we are not at all prepared to pay heed to the incoherent statements and baseless talk of so-called Orientalists. Whether Western scholars acknowledge that Hadith was recorded and compiled during the Messenger’s lifetime or not makes no difference to Muslims. For ‘the people of the house know best about the condition of the house’: it has been undeniably established by reliable books containing decisive evidence that Hadith was written in the presence of the Noble Prophet, and that a vast body of Hadith was compiled in the form of sheets and personal notebooks. There is no doubt that the entire body of Hadith compiled in that period was later compiled and incorporated into books. For example, the enormous Hadith sheets compiled by Abdullah ibn Amr ibn al-As and Hazrat Abu Hurayra were fully included in Imam Ahmad ibn Hanbal’s Musnad.

The Orientalists believe that all the statements and reports cited concerning the writing and compilation of Hadith, or its prohibition, were fabricated as a result of the Hadith scholars and jurists holding a particular kind of opinion. They supposedly fabricated Hadiths in order to prevail in mutual disputes in support of their own views and judgments.

But this is an utterly false and misleading statement. The principal author of this confusion was Goldziher. For his predecessor, the Orientalist Sprenger, discovered in 1855 the book written by Khatib al-Baghdadi, ********, and wrote an essay entitled ‘The Origin and Progress of Writing.’ (Asiatic Society of Bengal XXV, 303–329) In this essay, on the basis of evidence concerning the spread of writing in Arab society, he reached the conclusion that a large number of Hadiths must have been written and compiled during the Messenger’s era. Goldziher, however, dismissed all these accounts as false and publicized the claim that contradictory people had fabricated them at a later time.

In reality, this false propaganda was conducted out of sheer malice and hostility toward the development of Islamic culture. Otherwise, judged realistically, there could be no basis for such statements. It is an incontrovertible fact that a large number of Companions attached exceptional importance to writing and compiling Hadith during the Noble Prophet’s lifetime. Needless to say, there can be no reason whatsoever to harbor any doubt about this. It is true, however, that the number of sheets written and compiled at that time was not very large or extensive. But there is no reason at all to doubt that Hadith was written and compiled.

Mr. Muir’s Statement

In his book Life of Muhammad, Sir William Muir made an unfounded statement about the Hadith scholars’ method of verifying Hadith. He said:

It is clear what kind of criticism and verification of Hadith the Hadith scholars conducted. It was so strict that, on average, they deemed ninety-nine percent of Hadiths unacceptable.

In fact, Mr. Muir’s statement has no sound basis either. Had he been properly informed about the Hadith scholars’ method of verification, he would never have made such a statement. Imam al-Bukhari compiled Sahih al-Bukhari containing at least nine thousand Hadiths from the six hundred thousand Hadiths he had collected; it is precisely from this that Mr. Muir formed his foregoing impression. But after completing his book, Imam al-Bukhari said that many thousands of authentic Hadiths could not be included in it. The clear meaning is that the Hadiths he did not include in his book are not unsound or unacceptable, and that many thousands of other authentic Hadiths exist besides those inserted in his book. Mr. Muir inferred from this that Imam al-Bukhari must have regarded all Hadiths not included in Sahih al-Bukhari as ‘unsound’ and ‘unacceptable.’ If all the Hadiths omitted by Imam al-Bukhari had actually been unacceptable, he would never have said that ‘authentic Hadiths remained’ among them. In reality, every author collects a large amount of material suitable for his book, but it does not follow that everything not ultimately included in the book thereby becomes ‘unsound.’ This fact seems to have been unknown to Mr. Muir. He apparently also did not know the reasons for which a Hadith scholar may declare a Hadith unacceptable. Each Hadith reached the author through numerous chains, and he examined every one of those chains with the utmost precision according to his own standards. He accepted a Hadith through the chains he found reliable, and rejected chains on which he could not rely or which were unnecessary. But this never makes the original Hadith narrated through different chains unacceptable. In fact, Hadiths are counted not from the perspective of their matn, but according to the number of chains of transmission. For this reason, it cannot be stated with certainty how many original Hadiths Imam al-Bukhari had collected or through how many chains they had reached him.

Dr. Sprenger’s Criticism

Dr. Sprenger severely criticized Imam al-Bukhari’s method of verifying Hadith. In his book Life of Muhammad, he wrote:

‘The principles and methods he (Imam al-Bukhari) followed cannot be called “Hadith criticism.” He merely observed whether the continuity of the narrators’ chain of transmission was secure and whether it had been interrupted anywhere. In addition, he judged the conduct—and hence the character—of the Hadith narrators. Since his principle was to reject any Hadith that did not accord with his “prejudiced” opinion, his rejection of any Hadith cannot in any way mean that the Hadith was actually unacceptable. But his Jami differed in this respect from other Musnad books: it did not follow any particular legal school; rather, it depended on the integrity of the narrators.’

Upon examining Dr. Sprenger’s statement, it becomes perfectly clear that, just as he was not familiar with the technical terms of Hadith, he had no experience of the methods and practices of the Hadith scholars. Moreover, he had no clear understanding of the various conditions of the science of Hadith.

The Hadith scholars first verified Hadith according to the standard of the principle of dirayah. This principle was derived from the method they followed in the Qur’an, Hadith, and the practice of the Noble Companions. It is binding on everyone to follow. Since it is a general and established fundamental principle, it was not necessary for the Hadith scholars to state it. Everyone knows that the Hadith scholars necessarily examined and tested Hadiths according to these principles. If anyone made an error in this verification, that is an entirely separate matter. Every Hadith scholar exerted the utmost research and effort to keep the chains of transmission of the Hadiths he collected accurate and free from defects. Without this, they could not be prepared to accept any Hadith at all. For this reason, every Hadith scholar examined and scrutinized the Hadith narrators, established his own chain of transmission, and accepted without hesitation the Hadiths received through that chain.

It seems that Dr. Sprenger does not even properly know what kind of book Sahih al-Bukhari is—whether a Jami or a Musnad. For he has assumed that Sahih al-Bukhari is a book of the Musnad type.

Dr. Sprenger accused Imam al-Bukhari of envy and hostility. This is entirely unfounded. There is no reason to think that Imam al-Bukhari was afflicted by envy and hostility. In reality, he was completely pure and free from them. This is why we find that, although he was not a Shi‘i, he accepted and included in his unparalleled Hadith book Hadiths narrated by Shi‘i narrators. Moreover, he followed the Shafi‘i school, but he did not hesitate to accept many Hadiths contrary to the Shafi‘i position in his compilation. It seems that Dr. Sprenger was completely unaware of all this.

Other Statements by Mr. Muir

In this connection, several other statements by Mr. Muir are noteworthy. In one place in his book Life of Muhammad, he criticized the method of verifying Hadith and said:

For a Hadith to be accepted by the Hadith scholars, it was not considered necessary to mention the text of the Hadith ********. It was sufficient merely to mention the names of the narrators.

This statement by Mr. Muir also proves that he was not particularly well informed about the terminology of the science of Hadith and the rules and methods of Hadith verification. For the two methods of verifying Hadith, riwayah and dirayah, are established and universally known in the field of Hadith. No method of verification can be better than these. Through the riwayah method, the chain of transmission of a Hadith is verified, and there is then no need to mention the text of the Hadith. Conversely, through the dirayah method, only the accuracy of the actual wording of the Hadith ******** is verified, and at that time examining the condition of the narrators becomes irrelevant.

Mr. Muir made another serious erroneous statement. He said that there was no trust or spirit of generosity among the Hadith scholars toward one another regarding the principles and methods of seeking out, verifying, and examining Hadith. For this reason, each Hadith scholar accepted and rejected Hadith according to his own method. This statement about the Hadith scholars is unfounded. Only a person who has not the slightest understanding or respect for Islamic knowledge and science, or who is firmly resolved to oppose Islam, could make such a statement. Mr. Muir also wishes to describe differences concerning the principle of ijtihad in this matter as mutual distrust and disrespect. In reality, however, this is not a matter of distrust at all. It is merely a difference in each person’s principle of ijtihad and in opinion or judgment. Thus we find that Imam Muslim criticized some of Imam al-Bukhari’s opinions or methods, yet he did not hesitate in the least to recognize and honor him as Sayyid al-Muhaddithin—the foremost of the Hadith scholars. In fact, it is precisely because of differences of opinion that the chains or isnads of Hadith need to be examined.

As an example of the differences of opinion among the hadith scholars, it may be mentioned that Imam Bukhari places excessive emphasis on the necessity of the direct meeting and long-term companionship of the two persons, “the person who narrated a hadith from someone” ********************. But Imam Muslim considers it sufficient that both were contemporaries and lived in the same era. Imam Bukhari preferred to accept only the hadiths narrated by those narrators regarding whose being “siqah,” “trustworthy,” and “reliable,” everyone was in agreement. Imam Nasa’i, however, would also accept hadiths narrated by people regarding whose being “siqah” there was no unanimous agreement. In reality, such a situation did not arise from mutual distrust or jealousy and hostility; rather, it was simply a difference of opinion—a difference in judgment—and nothing more. Later, if the hadith scholars found a new reliable link in the chain of transmission of a hadith, they would accept that hadith according to the fundamental principle established by any one of the “six imams of hadith.” This is indicative of breadth in scope.

— The End —