Hadith

Hadith is an Arabic word. According to Arabic dictionaries and its usage in the Qur’an, the word “Hadith” means speech, saying, message, report, subject, news, and matter, among other meanings.

“Hadith” is not merely a lexical word. Basically, the word “Hadith” is a special Islamic term. Accordingly, in Islamic terminology, whatever is reliably and authentically established concerning the Messenger’s (peace be upon him) words, actions, descriptions of actions, or approval and endorsement is called “Hadith”.

In a broad sense, the words, actions, and approvals of the Companions and the Tabi‘un are also called Hadith.

However, there is no doubt that, like the words, actions, and approvals of the Companions and the Tabi‘un, the accounts of the words, actions, and approvals of the Tabi‘ al-Tabi‘un are also especially important and necessary for interpreting, analyzing, and implementing the Qur’an and Hadith in practice.

Since the words, actions, and approvals of the Noble Messenger, the Honored Companions, the Tabi‘un, and the Tabi‘ al-Tabi‘un all concern the same fundamental subject, they are, generally speaking, all called “Hadith.”

Nevertheless, because they differ in terms of their legal status in the Shariah, separate technical terms have been established for each. Namely, the words, actions, and approvals of the Noble Prophet (peace be upon him) are called “Hadith.”

The words, actions, and approvals of the Companions are called “Athar.” The words, actions, and approvals of the Tabi‘un and Tabi‘ al-Tabi‘un are called “Fatwa.”

The source of Hadith: Hazrat Muhammad (peace be upon him) was the greatest Prophet and Messenger chosen by Allah. At the same time, he was also the greatest of human beings. Therefore, the Messenger’s (peace be upon him)

activities during his life can be divided into two categories—

a.. what he did in fulfilling the responsibilities of the office of Prophet and Messenger.

b.. what he did as a human being like other people, such as eating, dressing, walking, and so on. All the acts of the first category were performed under Allah’s control. The acts of the second category, of course, were not of this kind. Speaking about Hadith, Shah Waliullah Dehlawi (may Allah have mercy on him) said that the Hadith conveyed by the Messenger of Allah (peace be upon him) is of two types—

First type: that which contains matters relating to his responsibilities as a prophet and messenger. The following matters fall under this category—

1/ That which contains matters concerning the Hereafter or the unseen world. Its source is revelation.

2/ That which contains the rules and regulations of worship and of social organization at various levels. Some of these originate in revelation, while others originate in the ijtihad of the Messenger of Allah (peace be upon him). However, the ijtihad of the Messenger of Allah (peace be upon him) is also equivalent to revelation, because Allah Most High protected him from remaining upon an erroneous decision concerning the Shariah.

3/ That which contains all beneficial and ethical teachings for which no limit or time has been specified—that is, matters that are universal and timeless—such as teachings concerning morals and character. Their source is generally his ijtihad.

4/ That which contains statements concerning the virtue or excellence of an act, deed, or doer. Some of these originate in revelation, while others originate in his ijtihad.

Second type: that which contains matters not included among his responsibilities as a prophet and messenger. The following matters fall under this category—

1/ That which contains matters relating to agriculture, such as the statement about the pollination of date palms.

2/ That which contains matters relating to medicine.

3/ That which contains the qualities of an object or animal, such as: “When buying a horse, buy one with a deep black color and a white blaze on its forehead.”

4/ That which contains accounts of acts he performed not as acts of worship, but out of habit or incidentally, without deliberate intention.

5/ That which contains his narration of any of the stories current among the Arabs, such as the stories of Umme Zara and Khorafa.

6/ That which contains a particular contemporary interest, rather than something universal and timeless, such as military strategy.

7/ That which contains one of his specific decisions or judicial rulings.

Among these, the source of some is his experience, of some his opinion, of some custom and habit, of some local tradition, and of some testimony and evidence, such as a judicial decision. (The Theory and History of Hadith, p. 2)

We are obliged to follow Hadith of the first type, and Hadith of the second type is also worthy of our emulation.

Some Technical Terms of the Science of Hadith

Companion: A person who saw the Noble Messenger (peace be upon him), even briefly, during his lifetime, narrated at least one Hadith, and died with faith is a Companion. These words may be expressed in the wording of Mishkat Sharif.

A person who, with faith—

a. attained the companionship of the Messenger of Allah (peace be upon him), or b. saw him and narrated one Hadith from him, or c. saw him once and died with faith, is called a “Companion.”

Tabi‘i: A person or persons who, with faith, attained the companionship of a Companion, acquired Islamic knowledge from him, and followed and emulated the Companions are called the “Tabi‘un.” According to some Hadith scholars, anyone who narrated at least one Hadith from a Companion is included.

Tabi‘ al-Tabi‘i: According to the same rule, those who attained the companionship of the Tabi‘un or saw them even briefly, followed and emulated them, and died with faith are the “Tabi‘ al-Tabi‘un.”

Riwayah: Narrating a Hadith or Athar is called “Riwayah.”

Rawi: A narrator of a Hadith or Athar is called a “Rawi.”

Riwayah bil-Ma‘na: Narrating a Hadith while preserving its meaning is called “Riwayah bil-Ma‘na.”

Riwayah bil-Lafzihi: Narrating a Hadith verbatim—that is, with the exact words spoken by the Companions, Tabi‘un, and Tabi‘ al-Tabi‘un of the Noble Prophet (peace be upon him)—is called “Riwayah bil-Lafzihi.” This type of Hadith is the most important.

Munkar Riwayah: A narration by a weak narrator that contradicts the narrations of all other narrators is called a “Munkar Riwayah.”

Dirayah: In the terminology of Hadith science, the criticism of the matn, or main content, on the basis of internal evidence and by the standard of reason is called Dirayah.

“This may also be called a reason-based process of Hadith criticism. This process has various aspects. Its essence, however, is that if the substance of a Hadith contains any error, falsehood, unreality, or anything contrary to the Qur’an and authentic Hadith, such matters may not be detected through this method of examination. Therefore, a Hadith cannot be accepted merely because it passes an examination by this method alone. For this reason, the process of Dirayah is applied to examine the original Hadith (matn)—the essential message of the Hadith—according to the standards of keen intellect and judgment. In verifying and examining Hadith, applying the principle of Dirayah is as consistent with the Qur’an and Hadith as the principle of Riwayah. Allah Himself has forbidden deciding to accept or reject any statement solely on the basis of Riwayah. Rather, He has encouraged the application of the principle of Dirayah in various places in the Qur’an.” [History of Hadith Compilation, p. 650]

For example, when the hypocrites of Madinah were spreading slander against Hazrat Aishah (may Allah be pleased with her), some Muslims also believed it without any judgment or consideration. Addressing them, Allah Most High revealed this verse of the Qur’an: “When you heard it, why did you not say, ‘It is not proper for us to speak such a thing’? You should have said, ‘Glory be to Allah! This is nothing but an obvious lie and a grave accusation; it is utterly impossible that this statement could be true.’” [Surah al-Nur, verse 81]

What is being said here is that when such an unbelievable report arrived, it should immediately have been dismissed as false, and its dissemination should also have been stopped. This knowledge of reaching the correct decision immediately is the application of the principle of Dirayah.

The fundamental principles of the Dirayah process are—

1/ A Hadith must not contradict an unequivocal proof from the Qur’an.

2/ A Hadith must not contradict a Sunnah established through mutawatir transmission.

3/ A Hadith must not contradict the clear and conclusive consensus of the honored Companions.

4/ A Hadith must not contradict clear reason and sound judgment.

5/ A Hadith must not contradict the principles of the Shariah that are eternally upheld and universally accepted.

6/ No Hadith must contradict an authentic and accurate accepted Hadith.

7/ The language of a Hadith must not contradict the rules of the Arabic language, because the Noble Prophet (peace be upon him) never spoke in language contrary to the principles of Arabic.

8/ A Hadith must not convey a meaning that is extremely ridiculous or undermines the dignity of the Prophet.

Marwi ‘Anhu: The person from whom a Hadith or Athar is narrated is called “Marwi ‘Anhu.”

Sanad: In the terminology of the science of Hadith, the chain of sources and successive narrators through which the main content of a Hadith reached the compiler of a book is called the Sanad.

Isnad: Reciting the Sanad of a Hadith orally from person to person is called “Isnad.”

Matn: The main content and its wording, excluding the Sanad, constitute the “Matn.”

Rijal: The collective body of Hadith narrators is called “Rijal.”

Asma’ al-Rijal: The discipline in which the biographies of narrators are described is called “Asma’ al-Rijal.”

Regarding Asma’ al-Rijal, Dr. Sprenger wrote in the introduction to his book “The Life of Muhammad”—

No nation in the world has ever been seen, nor is there one today, that has discovered such a vast treasury of biographical knowledge as the Muslims have in “Asma’ al-Rijal.” As a result, the details of five hundred thousand people can now be known.

‘Adalah: The innate force within a person that encourages adherence to “Taqwa” and “Muru’ah” and restrains him from false conduct is called “‘Adalah.” Here, “Taqwa” means refraining from shirk, bid‘ah, fisq, major sins, and repeatedly committed minor sins. “Muru’ah” means keeping away from all forms of bad customs and practices, even when they are permissible. For example, eating and drinking openly in a marketplace or urinating in public roads, and so on.

‘Adil: A person who has been able to attain “Taqwa” and “Muru’ah” is called “‘Adil,” meaning one who

1/ has not been established as a liar concerning Hadith,

2/ has never been established as a liar in ordinary dealings,

3/ is not an unknown or unidentified person whose biography is unavailable for assessing his virtues and faults,

4/ is not an irreligious evildoer, or

5/ is not a person of corrupt belief or an innovator; such a person is called “‘Adil.”

According to the Hadith scholars, the Companions never resorted to any kind of falsehood in narrating Hadith. Therefore, their universally accepted view is: “All the Companions are ‘Adil,” meaning truthful.

Dabt: Dabt is the ability that preserves what a person has heard and written from being confused or disordered; that is, it enables him to recall it in his memory and convey it verbatim to others whenever required.

Dabit: A person possessing the quality of Dabt is called a “Dabit.”

Thiqah: A person in whom the quality of ‘Adalah is found in full perfection is called “Thiqah.”

Ahl al-Suffah: The particular group of Companions who constantly remained in the company of the Messenger (peace be upon him), that is, under his direct supervision, and listened to and memorized his commands and prohibitions, are called “Ahl al-Suffah.”

Muhaddith: A scholar, expert, or authority in the science of Hadith. A person who studies Hadith and possesses special knowledge of the Sanad and Matn of a large number of Hadith is called a Muhaddith. Muhaddiths are engaged in research on the science of Hadith.

Shaykh: The narrator who teaches Hadith is called “Shaykh” in relation to his student.

Hafiz: A person who has mastered or memorized one hundred thousand Hadith, along with all the details of their Sanad and Matn, is called a “Hafiz” or “Hafiz of Hadith.”

Hujjah: A person who has memorized or mastered three hundred thousand Hadith, along with all the details of their Sanad and Matn, is called a “Hujjah” or “Hujjat al-Islam.”

Hakim: A person who has mastered all the hadiths, together with the complete details of their chains of transmission and texts, is called a ‘Hakim.’

Faqih: Those who have examined the legal aspects of hadith are called ‘Fuqaha.’

Mutakallimin: Those who have presented philosophical information relating to hadith are called ‘Mutakallimin.’

Shaykhayn: Imam Bukhari and Muslim together are called the ‘Shaykhayn.’ (It is worth noting here that among the Rightly Guided Caliphs, the term Shaykhayn refers specifically to Hazrat Abu Bakr Siddiq and Hazrat Umar. Similarly, in Hanafi jurisprudence, Shaykhayn refers specifically to Imam Abu Hanifa and Imam Abu Yusuf.)

Sihah Sittah: The six hadith collections that have been proven to be the most authentic in Islamic history are called the “Sihah Sittah.” They are as follows—

1. Sahih Bukhari 2. Sahih Muslim 3. Sunan Abu Dawud 4. Jami‘ al-Tirmidhi 5. Sunan al-Nasa’i 6. Sunan Ibn Majah. However, there is considerable disagreement in the Muslim world about which collection should be ranked sixth. Many distinguished scholars include Muwatta Imam Malik instead of Ibn Majah, while some include Sunan al-Darimi in the Sihah Sittah.

Sahihayn: In the science of hadith, Sahih Bukhari and Sahih Muslim hold the highest status. Therefore, Sahih Bukhari and Sahih Muslim together are called the ‘Sahihayn.’

Sunan al-Arba‘ah: The other four hadith collections included in the Sihah Sittah—Abu Dawud, al-Tirmidhi, al-Nasa’i and Ibn Majah—are collectively called the ‘Sunan al-Arba‘ah.’

Muttafaqun alayh: If both Imam Bukhari and Muslim have accepted a hadith from the same Companion, that hadith is called ‘Muttafaqun alayh.’

Classification of Hadith Books

Jami‘: A hadith collection arranged according to subject matter and containing all the principal topics is called a ‘Jami‘.’ For example, Jami‘ Sahih Bukhari.

Sunan: A hadith collection in which the hadiths are arranged according to subject matter, with particular attention given to collecting hadiths concerning acts of worship and legal rulings such as purification, prayer and fasting, is called a ‘Sunan.’ For example, Sunan Abu Dawud.

Musnad: A hadith collection in which the hadiths are arranged according to the names of the Companions, with the hadiths narrated by each Companion placed in a single collection, is called a ‘Musnad.’ For example, Musnad Ibn Ahmad.

Mu‘jam: A hadith collection in which the hadiths are compiled according to the names of shaykhs and teachers is called a ‘Mu‘jam.’ For example, Mu‘jam Ibn Qani‘.

Risalah: A hadith collection written on the basis of only one subject is called a ‘Risalah.’ For example, Ibn Khuzaymah. In this collection, hadiths concerning the oneness of Allah have been compiled.

Levels of Hadith Books

Hadith books have been broadly divided into five levels. Shah Waliullah Dehlawi, in Hujjat Allah al-Baligha, divided hadith books into five levels.

Second level: Sahih al-Nasa’i, Sunan Abu Dawud and Jami‘ al-Tirmidhi are books of this level. Some have also expressed the view that Musnad Imam Ahmad should be included at this level; among them are Sunan al-Darimi, Sunan Ibn Majah and Shah Waliullah Dehlawi. These books are close to those of the first level. They contain only sahih and hasan hadiths. The number of da‘if hadiths is very small. In reality, the fuqaha of all schools of law rely primarily on the hadiths of these two levels.।

Third level: Musnad Abu Ya‘la, Musannaf ‘Abd al-Razzaq, Musannaf Abu Bakr ibn Abi Shaybah, Musnad ‘Abd ibn Humayd, Musnad al-Tayalisi, and the books of al-Bayhaqi, al-Tahawi and al-Tabarani belong to this level.

The books of this level contain all types of hadiths, including sahih, hasan, da‘if, shadh and munkar. Therefore, the hadiths in these books cannot be accepted without the selection of scholars.

Fourth level: Ibn Hibban’s Kitab al-Du‘afa, Ibn Athir’s al-Kamil, and the books of Abu Nu‘aym, Ibn ‘Asakir, al-Jawzaqani, al-Khatib al-Baghdadi, Ibn al-Najjar and Firuz al-Daylami belong to this level. Musnad al-Khwarizmi is also worthy of inclusion at this level. The books of this level generally contain only da‘if and unacceptable hadiths.

Fifth level: All books that have not been placed in the levels mentioned above belong to this level.

Khabar: In Arabic, hadith is also called khabar. The difference, however, is that the word khabar has a broader meaning than hadith. It refers simultaneously to both hadith and history.

Sunnah: Safiuddin al-Hanbali wrote: Sunnah means all the words, actions and approvals of the Messenger, apart from the Quran.

Nevertheless, we find some differences between hadith and Sunnah—the word Sunnah is not completely and in every respect synonymous with the word hadith. This is because ‘Sunnah’ means the Messenger’s practical way of conduct, whereas ‘hadith’ includes his words and approvals in addition to his actions.

Classification of Hadith

Scholars of hadith have primarily divided hadith into three categories: 1. Qawli 2. Fi‘li 3. Taqriri.

Qawli: All kinds of verbal narrations, whether commands, prohibitions or anything else, are called ‘hadith qawli.’

Example: It has been narrated from Hazrat Anas that he said: The Noble Messenger said, “When a sinful person is praised and lauded, Allah becomes displeased and angry, and for this reason the Throne of Allah trembles.” (Bayhaqi)

This hadith is a qawli hadith because it mentions a particular statement of the Messenger.

Fi‘li: Narrations relating to actions, conduct, behavior, sitting and standing, and transactions are called ‘hadith fi‘li.’

Example: It has been narrated from Hazrat Abu Musa that he said: I saw the Noble Messenger eating rooster meat. (Bukhari and Muslim)

This hadith describes an action of the Messenger; therefore, it is a ‘hadith fi‘li.’

Taqriri: A hadith indicating approval or endorsement. It is seen that the Companions sometimes performed various actions, and the Messenger either approved those actions or acknowledged them through his silence. Such a hadith is called a ‘hadith taqriri.’

The Second Classification of Hadith

According to the chain of narrators, hadith can be divided into three categories:

a. Marfu‘ b. Mawquf c. Maqtu‘

Marfu‘: A hadith whose chain or source reaches the Noble Prophet is called a ‘marfu‘ hadith.’ That is, when a chain reports a statement, an action or an approval of the Messenger himself, and the continuity of that chain has been preserved from the Noble Messenger to the compiler of the hadith collection, with no narrator omitted along the way, it is known as a ‘hadith marfu‘.’

Mawquf: If the chain of a Companion does not reach the Messenger but stops at the Companion—that is, if it is established as a hadith of the Companion himself—it is called a ‘hadith mawquf.’

Imam Nawawi, while defining it, said

‘A report in which the words, actions or something similar of a Companion are narrated—whether by narrators connected consecutively or with the absence of a narrator somewhere in between—is a ‘hadith mawquf.’

Maqtu‘: A hadith whose chain of narrators reaches a Tabi‘i, that is, one established as a statement of a Tabi‘i, is called a ‘hadith maqtu‘.’

The Third Classification of Hadith

With respect to the omission of narrators, hadith is of two types: 1. Muttasil 2. Ghayr Muttasil.

Muttasil: A hadith whose chain is fully preserved from beginning to end, with no narrator omitted or left unmentioned, is called muttasil.

Ghayr Muttasil: A hadith with a disconnected source—in other words, one whose chain has not been preserved, with a narrator omitted or left unmentioned at some point—is called ‘ghayr muttasil.’

Hadith ghayr muttasil is further divided into several types:

a. Mu‘allaq

b. Mursal

c. Munqata‘

d. Mudallas

e. Mu‘dal

Mu‘allaq: If a narrator is omitted from the very beginning while narrating a hadith, it is called a ‘mu‘allaq hadith.’

Mursal: If the name of a narrator at the end of the chain is omitted while narrating a hadith, it is called ‘mursal.’

Munqata‘: Any hadith with a disconnected chain—that is, one in which a narrator has been omitted during transmission—may be called ‘munqata‘.’ The lexical meaning of inqita‘ is ‘to be severed.’ Therefore, every hadith with a severed chain may be called ‘munqata‘.’

Mu‘dal: If two or more narrators are omitted from the chain during the narration of a hadith, it is called mu‘dal.

Mudallas: A hadith in which the narrator does not name his actual shaykh but narrates it in the name of a shaykh above him, in such a way that it appears he heard it directly from the aforementioned shaykh, although he did not hear it from him himself (rather, he heard it from his actual teacher), is called mudallasah; this act is called tadlis. The person who does this is called a mudallis. The hadith of a mudallis is not acceptable unless it is established that he practices tadlis only from a thiqah narrator, or unless he clearly states that he heard it from his own shaykh.

Types of Hadith According to Weakness in Transmission

This type is further divided into several categories—

1. Mudtarib 2. Mudraj 3. Maqlub 4. Shadh 5. Munkar 6. Mu‘allal.

Muztarib: If a narrator reverses or alters the chain of transmission while narrating a hadith—for example, saying Abu Zubair in place of Abu Hurairah, placing the wording of one place in another, or narrating the same hadith in one way to one person and in another way to someone else—such a hadith is called “Muztarib.” It will not be acceptable until its accuracy is established.

Mudraj: If a narrator incorporates his own words or someone else’s words while narrating a hadith, that hadith is called “Mudraj.” This act of incorporating is called “Idraj.” If those words are used to explain a word of the hadith, it is permissible; otherwise, it is forbidden.।

Maqlub: If a narrator, while narrating a hadith, joins the chain of one text to another text and narrates it, it is called “Maqlub.” When such an incident occurs, it reveals weakness in that narrator’s memory. A hadith narrated by such a narrator is not acceptable. However, it may be accepted after verification.

Mahfuz and Shadh: When the hadith of one thiqah narrator conflicts with the hadith of another thiqah narrator or narrators, the hadith of the narrator whose ضبط is greater, or whose hadith is supported by another chain, or whose superiority is established for another reason, is called the hadith of Mahfuz; the other narrator’s hadith is called the hadith of Shadh, and this condition is called Shudhudh. Shudhudh is a serious defect in a hadith. A Shadh hadith is not regarded as sahih.

Munkar:If a person lacking the quality of ضبط narrates a hadith that has not been heard from anyone else, such a hadith is called a “Munkar” hadith. The hadith narrated by a person proven to be a liar or engaged in a sinful act is called “Matruk,” or an abandoned hadith.

Mu’allal:A hadith containing an extremely subtle defect that ordinary scholars of hadith cannot detect, except for a highly accomplished specialist in the discipline, is called “Mu’allal.” Such a defect is called an “Illah.” An Illah is a serious defect in a hadith; indeed, a hadith containing an Illah cannot be sahih.

Classification of Hadith According to the Qualifications of the Narrators

According to the qualifications of the narrators, hadith is of three types:

1. Sahih 2. Hasan 3. Da’if

Sahih: A hadith whose connected chain consists entirely of narrators known to be of the highest level of integrity and ضبط—that is, in whom all the conditions of being thiqah are fully present—and whose original text is free from subtle defects, Shudhudh, or hidden defects, is called a “Sahih hadith.” In other words, it is a hadith whose chain of transmission is continuous, the names of the narrators at every level of the chain are correctly stated, the narrators are entirely trustworthy and thiqah, their memories are exceptionally strong, and their number is never only one at any level.

While defining a Sahih hadith, Imam al-Nawawi said: “A hadith whose chain is reliable and complete through the connected narrators who preserve it accurately, and in which there is not even one rare or defective narrator, is a Sahih hadith.”

Hasan: If a hadith’s narrator possesses all the required qualities, yet some weakness in memory is observed, that hadith is called a “Hasan hadith.”

Da’if:If the qualities described above for Sahih and Hasan hadiths are found to a lesser degree among the narrators in the chain, it is called a “Da’if hadith.”

[There is room for misunderstanding here, so, to remove it, an explanation of hadith is given from Mishkat Sharif: A hadith is called Da’if because of the weakness of its narrator; otherwise—God forbid—no statement of the Messenger is Da’if. The weakness of a Da’if hadith may be slight or great. If it is very slight, it remains close to Hasan. If it is severe, it may become entirely Mawdu’. A Da’if hadith of the first degree may be used regarding the merit of devotional acts or the benefits of law, but not in formulating law.]

Classification of Hadith According to the Number of Narrators

The number of narrators was not the same in every case of hadith transmission. Sometimes it was small and sometimes large. Therefore, classifications were made on this basis.

Mutawatir:A hadith whose chain contains so many narrators that it seems impossible to accuse them of fabricating a hadith is called a “Mutawatir hadith.” Muslim Sharif states: “A Sahih hadith that has been narrated from generation to generation by so many people that human reason considers it impossible for so many people to unite in support of a lie, while they are not all from one region but from different regions and tribes; who at no time had any means of such communication with one another; whose numbers have remained of the same kind in every generation, never becoming so few in any generation that their coming together would seem possible and normal to human reason; and who convey as information something perceived and experienced in reality, not something conjectural or merely possible—such a hadith is called Khabar Mutawatir.”

Khabar Mutawatir is again of two types: 1. Lafzi and 2. Ma’nawi.

Lafzi:A Lafzi Mutawatir hadith is one whose wording has also been recited in the same form by narrators from generation to generation. For example, the saying of the Messenger of Allah (peace be upon him), “Satarawna Rabbakum,” meaning, “Indeed, you will see your Lord.”

Ma’nawi:A Ma’nawi Mutawatir hadith refers to those hadiths in which many people narrate an event in different ways, yet despite these differences they are all found to agree on one point. For example, some say Hatim al-Ta’i donated one hundred camels, others say eighty, others ninety, and others seventy. Thus, different people mention different numbers. Judging by the number, this hadith cannot be Khabar Mutawatir, but everyone agrees on one point: that Hatim al-Ta’i was generous. Therefore, this hadith is called “Ma’nawi Mutawatir.”

Khabar Ahad

This type of hadith is again of three types: 1. Gharib 2. Aziz 3. Mashhur.

Gharib:If a Sahih hadith has only one narrator, it is called a “Gharib” hadith.

Aziz:If a Sahih hadith has two narrators, or no fewer than two, that type of hadith is called a “Hadith of Aziz.”

Mashhur: If a hadith has three narrators, or no fewer than three, that type of hadith is called a “Mashhur hadith.”

There are also three other types of hadith: 1. Mawdu’ 2. Matruk 3. Mubham.

Mawdu’:A hadith whose narrator is proven to have deliberately fabricated a lie in the name of the Messenger of Allah (peace be upon him) at some point in his life is called a “Mawdu’ hadith.” A hadith from such a person is never acceptable, even if he later makes sincere repentance.

Matruk:A hadith whose narrator became known for lying in ordinary dealings, rather than specifically regarding hadith, is called a Matruk hadith. The hadith of such a person is also to be rejected. However, if he later truly repents, abandons lying, and embraces truth, his hadiths from the period after that may be accepted.

Mubham: A hadith narrated by an unknown narrator—that is, one whose identity has not been clearly established, so that his merits and faults can be assessed—is called a “Mubham hadith.”

If such a person is not a Companion, his hadith cannot be accepted.

Hadith Qudsi

Among the hadiths, this Hadith Qudsi is the most deserving of importance. The essential message of this hadith is received directly from Allah. The term Qudsi comes from the Arabic word “Qudus,” meaning purity and greatness.

Definition:A hadith whose essential message comes directly from Allah Almighty is called a “Hadith Qudsi.” Allah the Exalted conveyed these essential messages to His Prophet through inspiration or dreams.

The renowned hadith commentator Mulla Ali al-Qari, while defining the “Hadith Qudsi,” said: “Hadith Qudsi refers to those hadiths that the most excellent narrator, the utterly trustworthy Muhammad, radiant like the full moon, narrates from Allah—sometimes learning them through Jibril, peace be upon him, and sometimes receiving them directly through revelation, inspiration, or dreams—and the responsibility of expressing them in any form of language is entrusted to the Messenger.” (History of Hadith Compilation, p. 33)

In this regard, Allamah Baqi wrote in his book Kulliyat: “The words, language, meaning, sense, and message of the Qur’an were all revealed from Allah through clear revelation; but the words and language of the Hadith Qudsi are the Messenger’s, while its meaning, sense, and message were received from Allah through inspiration or dreams.”

By now it should certainly be understood what the difference is between Hadith Qudsi and the Qur’an. Yet some obscurity remains; using a chart may make it easier for us to understand.

The Difference Between the Qur’an and Hadith Qudsi

By now we have understood from the discussion that hadith is principally divided into two parts:

1. Hadith Nabawi—the hadiths of the Noble Messenger (peace be upon him).

2. Hadith Ilahi—Allah-hadith; this is also called Hadith Qudsi.

Shaykh Muhammad al-Faruqi divided hadith into two parts. He wrote:

“Hadith Qudsi is that which the Noble Prophet narrates from his Lord, Allah Almighty. Whatever he does not narrate in this manner is Hadith Nabawi.” (History of Hadith Compilation, p. 36)

Revelation

“Wahy” means to make a sign, to send something in writing, to send someone with a message, to speak secretly with another, or to inform someone of something without others knowing.

Those who worked on compiling hadith and composing books in the various centers of the realm were: in Makkah, Ibn Jurayj (150 AH); in Madinah, Ibn Ishaq (151 AH) and Imam Malik (179 AH); in Basrah, Rabi’ ibn Subayh (160 AH), Sa’id ibn Abi Arubah (156 AH), and Hammad ibn Salamah (176 AH); in Kufah, Sufyan al-Thawri (161 AH); in Syria, Imam al-Awza’i (156 AH); and in Khurasan, Jarir ibn Abd al-Hamid (188 AH) and Abdullah ibn al-Mubarak (181 AH).

Hazrat Umar ibn Abd al-Aziz died on 25 Rajab, 101 AH. He was caliph for only two years and five months, during which he gave special attention to hadith. The compilations of Imam al-Sha’bi, Imam al-Zuhri, Imam Makhul al-Dimashqi, and Qadi Abu Bakr ibn Hajjaj were enduring contributions of his caliphate.

The book entitled Kitab al-Athar is currently the oldest book preserved among the Muslim community. It was established during the time of Abu Hanifah and Hazrat Abdullah ibn Mas’ud.

Hafiz al-Suyuti wrote about Imam Abu Hanifah: “Imam Abu Hanifah’s distinctive achievement, in which he stands alone, is that he was the first to organize the science of Shariah and compile it into chapters. No one was able to precede Imam Abu Hanifah chronologically in composing such a book.”

After that, Imam Malik wrote the hadith book Al-Muwatta.

Muhammad Abu Zahw, a contemporary Egyptian writer, wrote: “The Abbasid caliph Abu Ja’far al-Mansur summoned Imam Malik and told him to compile the hadiths that he himself had verified as Sahih and produce them as a book, specifying it for application in people’s practical lives. He then composed this book and named it Al-Muwatta.”

Broadly speaking, it may be said that it was as a result of the momentum that Caliph Umar ibn Abd al-Aziz created for the compilation of hadith that we later received the hadiths in book form.

In the third Islamic century, remarkable advancement in the science of hadith took place in five cities. Imam Ibn Taymiyyah wrote in this regard: “Makkah, Madinah, Kufah, Basrah, and Syria are the cradles of Islamic knowledge and learning. From these cities flowed the streams of knowledge concerning the teachings of the Prophet, faith, the Qur’an, and Shariah.”

The final stage of hadith compilation was reached under the Abbasid caliph al-Mutawakkil ‘ala Allah (232 AH). In fact, he was deeply devoted to the Sunnah. He advanced so far in compiling hadith and providing instruction that the entire Muslim community began praying to Allah on his behalf. At that time, a saying even became current:

“There have been only three caliphs: Abu Bakr, who suppressed and killed the apostates; Umar ibn Abd al-Aziz, who ended oppression and tyranny; and al-Mutawakkil, who revived hadith and the Sunnah and suppressed and destroyed the people of false doctrines.” (History of Hadith Compilation, p. 521)

On the other hand, in this same century we find the authors of the six most renowned authentic hadith books: 1. Imam al-Bukhari 2. Imam Muslim 3. Imam al-Nasa’i 4. Imam al-Tirmidhi 5. Imam Abu Dawud 6. Imam Ibn Majah.

Classification of the Companions According to Their Transmission and Narration of Hadith

Depending on their collection, preservation, and teaching of hadith, the hadith scholars divided the Companions into four groups: Mukthirun, Mutawassitun, Muqillun, and Aqallun.

Mukthirun:The Companions who taught one thousand or more hadiths are called Mukthirun.

Mutawassitun:The Companions who taught five hundred or more, but fewer than one thousand, hadiths are called Mutawassitun.

Muqillun: The Companions who taught between forty and five hundred hadiths are called Muqillun.

Aqallun: The Companions who taught fewer than forty hadiths are called Aqallun.

Below are given the names of the Companions among the Al-Mukthirun, Al-Mutawassitun and Al-Muqillun, their years of death (Hijri) and the number of hadiths narrated by them. The names of the Al-Aqallun have not been given because the list of their names is very long.

Al-Mukthirun

Name Year of death Narrated hadiths

1. Hazrat Abu Hurayra (RA) (57 AH) 5364

2. Hazrat Aisha Siddiqah (RA) (57 AH) 2210

3. Hazrat Abdullah ibn Abbas (RA) (68 AH) 1660

4. Hazrat Abdullah ibn Umar (RA) (73 AH) 1630

5. Hazrat Jabir ibn Abdullah (RA) (74 AH) 1540

6. Hazrat Anas ibn Malik (RA) (91 AH) 1281

7. Hazrat Abu Sa’id al-Khudri (RA) (74 AH) 1170

Al-Mutawassitun

1. Hazrat Abdullah ibn Mas’ud (RA) (32 AH) 848

2. Hazrat Abdullah ibn Amr ibn al-As (RA) (63 AH) 700

3. Hazrat Ali Murtada (RA) (40 AH) 586

4. Hazrat Umar Faruq (RA) (23 AH) 539

Al-Muqillun

1. (Mother of the Believers) Hazrat Umm Salama (RA) (59 AH) 378

2. Hazrat Abu Musa al-Ash’ari (RA) (54 AH) 360

3. Hazrat al-Bara ibn Azib (RA) (72 AH) 305

4. Hazrat Abu Dharr al-Ghifari (RA) (32 AH) 281

5. Hazrat Sa’d ibn Abi Waqqas (RA) (55 AH) 215

6. Hazrat Sahl al-Ansari (Jundub ibn Qays, RA) (91 AH) 188

7. Hazrat Ubadah ibn Samit al-Ansari (RA) (34 AH) 181

8. Hazrat Abu al-Darda (RA) (32 AH) 179

9. Hazrat Abu Qatadah al-Ansari (RA) (54 AH) 175

10. Hazrat Mu’adh ibn Jabal (RA) (18 AH) 175

11. Hazrat Ubayy ibn Ka’b (RA) (21 AH) 164

12. Hazrat Buraydah ibn al-Hasib (RA) (63 AH) 164

13. Hazrat Abu Ayyub al-Ansari (RA) (52 AH) 150

14. Hazrat Uthman Ghani (RA) (35 AH) 146

15. Hazrat Jabir ibn Samurah (RA) (74 AH) 146

16. Hazrat Abu Bakr Siddiq (RA) (13 AH) 142

17. Hazrat Mughirah ibn Shu’bah (50 AH) 136

18. Hazrat Abu Bakrah (RA) (52 AH) 130

19. Hazrat Imran ibn Husayn (RA) (52 AH) 130

20. Hazrat Mu’awiyah ibn Abu Sufyan (RA) (60 AH) 130

21. Hazrat Usamah ibn Zayd (RA) (54 AH) 128

22. Hazrat Thawban (RA) (54 AH) 124

23. Hazrat Nu’man ibn Bashir (RA) (65 AH) 124

24. Hazrat Samurah ibn Jundub (RA) (58 AH) 123

25. Hazrat Abu Mas’ud al-Ansari (RA) (40 AH) 102

26. Hazrat Jabir ibn Abdullah al-Bajali (RA) (51 AH) 100

27. Hazrat Abdullah ibn Abu Awfa (RA) (87 AH) 95

28. Hazrat Zayd ibn Thabit al-Ansari (RA) (48 AH) 92

29. Hazrat Abu Talhah (RA) (34 AH) 90

30. Hazrat Zayd ibn Arqam (RA) (68 AH) 90

31. Hazrat Zayd ibn Khalid (RA) (78 AH) 81

32. Hazrat Ka’b ibn Malik (RA) (50 AH) 80

33. Hazrat Rafi’ ibn Khadij (RA) (74 AH) 78

34. Hazrat Salamah ibn al-Akwa’ (RA) (74 AH) 77

35. Hazrat Abu Rafi’ (RA) (35 AH) 68

36. Hazrat Awf ibn Malik (RA) (73 AH) 67

37. Hazrat Adi ibn Hatim al-Ta’i (RA) (68 AH) 66

38. Hazrat Abdur Rahman ibn Abi Awfa (RA) 65

39. Hazrat Umm Habibah, Mother of the Believers (RA) (44 AH) 65

40. Hazrat Salman al-Farisi (RA) (34 AH) 64

41. Hazrat Ammar ibn Yasir (RA) (37 AH) 64

42. Hazrat Hafsah, Mother of the Believers (RA) (45 AH) 64

43. Hazrat Jubayr ibn Mut’im (RA) (58 AH) 60

44. Hazrat Shaddad ibn Aws (RA) (60 AH) 60

45. Hazrat Asma bint Abu Bakr (RA) (74 AH) 56

46. Hazrat Wathilah ibn al-Asqa’ (RA) (85 AH) 56

47. Hazrat Uqbah ibn Amir (RA) (60 AH) 55

48. Hazrat Umar ibn Utbah (RA) 48

49. Hazrat Ka’b ibn Amr (RA) (55 AH) 47

50.। Hazrat Fadalah ibn Ubayd al-Aslami(RA) (58 AH) 46

51. Hazrat Maymunah, Umm al-Mu’minin (may Allah be pleased with her) (51 AH) 46

52. Hazrat Umm Hani (niece of Hazrat Ali) (may Allah be pleased with her) (50 AH) 46

53. Hazrat Abu Juhaifa (may Allah be pleased with him) (74 AH) 45

54. Hazrat Bilal (may Allah be pleased with him) (18 AH) 44

55. Hazrat Abdullah ibn Mughaffal (may Allah be pleased with him) (57 AH) 43

56. Hazrat Miqdad ibn Aswad (may Allah be pleased with him) (33 AH) 43

57. Hazrat Umm Atiyyah al-Ansariyyah (may Allah be pleased with her) 41

58. Hazrat Hakim ibn Hizam (may Allah be pleased with him) (54 AH) 40

59. Hazrat Salamah ibn Hanif (may Allah be pleased with him) 40

Reasons for Differences in the Narration of Hadith

As long as the Noble Prophet (peace and blessings be upon him) remained alive among the Companions,he was generally engaged in teaching all of them the religion of Islam, the Book of Allah, and wisdom. At that time, there was no opportunity to spread any false statement in the name of the Messenger, nor the slightest opportunity to dismiss or reject any of his statements by saying, “This is not the Messenger’s statement.” Nor did the hypocrites have much opportunity to misinterpret any statement of the Messenger and create confusion about Islam. For whenever anything of that sort occurred, the noble Companions could ask the Messenger and clarify the entire matter. History, particularly concerning the noble Hadith, contains countless examples of this. Once, Hazrat Umar al-Faruq (may Allah be pleased with him) was greatly surprised to see Hazrat Hisham ibn Hakim reciting Surah al-Furqan in a new manner, so he seized him and brought him to the Messenger’s court. After hearing Hisham’s recitation, the Noble Prophet said that this manner of recitation was also permissible. Thus, Hazrat Umar’s doubt was removed. Therefore, it can be said that during his lifetime the Noble Messenger resolved all differences of opinion among the noble Companions. Whenever the slightest doubt or confusion arose regarding any matter, it was dispelled through the Messenger.

But after the Noble Prophet’s (peace and blessings be upon him) death, this situation changed drastically. On the one hand, the channel for receiving knowledge of revelation was severed; on the other, countless new Muslims became apostates and were intent on abandoning Islam. In such circumstances, some hypocrites also raised their heads in order to fish for personal gain in troubled waters. If they then tried to fabricate statements in the name of the Messenger, it would not be at all strange or surprising.

But the first Caliph, Hazrat Abu Bakr (may Allah be pleased with him), took strong measures to resist all this. On the one hand, by applying his full strength, he crushed the apostates and those who denied zakat; on the other, he likewise erected an impregnable barrier against the false statements spread by liars. Hazrat Umar al-Faruq (may Allah be pleased with him) then took appropriate measures as well. He adopted extreme strictness regarding the narration of Hadith. A large number of Companions, safeguarding the vast treasure of Hadith in their hearts, remained alert like sleepless sentries. Fearing that a narrated Hadith might become a plaything in the hands of hypocrites and assume a distorted form, they generally almost stopped narrating Hadith. In some people, this fear became so intense that they worried that narrating too many Hadith might lead to errors in transmission, or that if ordinary Muslims became wholly occupied with studying Hadith, they might neglect the Qur’an, the very speech of Allah. For these reasons, the noble Companions generally kept the propagation and narration of Hadith almost suspended temporarily. Only when it became essential to rely on Hadith for resolving matters of Islamic law, governing the state, judicial affairs, and other daily necessities did they narrate Hadith to one another.

At this point, we can specifically mention several Companions and thereby understand why, despite knowing a great many Hadith, they narrated comparatively few.

Hazrat Abu Bakr al-Siddiq (may Allah be pleased with him), the lifelong companion of the Noble Prophet (peace and blessings be upon him), as well as such highly honored Companions as Hazrat Abu Ubaydah, Hazrat Abbas ibn Abd al-Muttalib, and Hazrat Imran ibn Husayn, knew a great many Hadith, yet very few Hadith were narrated from them. Hazrat Sa’id ibn Zayd was one of the ten Companions given the glad tidings of Paradise, yet he narrated only two or three Hadith. Hazrat Ubayy ibn Umara 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, as well as Hazrat Talhah and Hazrat Zubayr (may Allah be pleased with them), are practical examples of this.

The condition of many Companions was exactly the opposite. They had abundant leisure and no occupation that could hinder them from narrating Hadith. Consequently, they were able to narrate a large number of Hadith, such as Hazrat Abu Hurayrah, Hazrat Aishah, and Hazrat Abdullah ibn Umar (may Allah be pleased with them).

Some Companions had comparatively greater opportunity because they remained in the company and close association of the Noble Prophet (peace and blessings be upon him). Because they accompanied him everywhere—in their homeland and abroad, at home and on journeys—they were able not only to collect a greater number of Hadith more easily, but also to narrate those Hadith fully to others after his death. The names of such Companions as Hazrat Abdullah ibn Mas’ud, Hazrat Abu Hurayrah, Hazrat Jabir ibn Abdullah, Hazrat Anas ibn Malik, and Hazrat Abdullah ibn Umar (may Allah be pleased with them) are noteworthy here. Some Companions died during the Noble Messenger’s lifetime or immediately after his death, so they had no opportunity in their lives to narrate Hadith to others. Very few Hadith have been narrated from them.

After the Noble Messenger’s (peace and blessings be upon him) departure, new circumstances continually arose in Islamic society. It then became necessary for the Muslim public to know the Messenger’s (peace and blessings be upon him) statements regarding relevant matters. Consequently, the Companions who were alive at that time were compelled to narrate a greater number of Hadith. A strong desire to acquire knowledge of Hadith arose among Muslims of later generations,and they made requests in various ways to hear the Messenger’s (peace and blessings be upon him) Hadith from the Companions. For this reason too, the Companions became prepared to disclose to them the knowledge of Hadith preserved with them and to teach them. This is another reason why a large number of Hadith were narrated from many Companions.

Toward the end of the Rightly Guided Caliphate, various disorders arose in Muslim society. Two false sects, the Shi’ah and the Kharijites, permanently raised their heads. At that time, they also tried to pass off certain statements as the Messenger’s Hadith. For this reason, some Companions of the Messenger were compelled to narrate fewer genuine Hadith and to exercise greater strictness in narrating Hadith. Precisely for this reason, very few Hadith could be narrated from the fourth Caliph, Hazrat Ali (may Allah be pleased with him).

Differences in memory, and whether or not Hadith were written down, were also among the principal causes of differences in the numbers of Hadith narrated. Those who were able to memorize more Hadith or preserve them in writing—such as Hazrat Abu Hurayrah and Hazrat Abdullah ibn Amr (may Allah be pleased with them)—were able to narrate more Hadith than the other Companions. These various factors lie at the root of the differences in the numbers of Hadith narrated by the numerous Companions of the same Messenger (peace and blessings be upon him). Therefore, however surprising the matter may be, it can certainly be said that it is not abnormal at all. (History of the Compilation of Hadith, pp. 301–305)

What has been stated above about the reasons for differences in the narration of Hadith can, roughly speaking, be presented in points as follows:

1. Because of greater caution in narrating Hadith and fear that hypocrites might distort them, many Companions stopped narrating Hadith.

2. Fearing that errors might occur in transmission if they narrated too many Hadith, many Companions stopped propagating and narrating Hadith.

3. Because ordinary Muslims might give less importance to the speech of Allah, the Qur’an, if they became too occupied with studying Hadith, the noble Companions temporarily stopped propagating and narrating Hadith.

4. Many Companions were unable to propagate and narrate Hadith while carrying out the responsibilities of the Caliphate or the state. The first four Caliphs of Islam, as well as Hazrat Talhah and Hazrat Zubayr (may Allah be pleased with them), are striking examples.

5. On the other hand, many Companions had abundant leisure. They had virtually no significant occupations. For this reason, they were able to present us with a large number of Hadith, such as Hazrat Abu Hurayrah, Hazrat Aishah, and Hazrat Abdullah ibn Umar (may Allah be pleased with them).

6. Many Companions had greater opportunity to meet and remain in the company of the Messenger (peace and blessings be upon him). Because they were always close to the Messenger (peace and blessings be upon him), these Companions were able to collect and narrate many more Hadith, such as Hazrat Abdullah ibn Mas’ud, Hazrat Abu Hurayrah, and Hazrat Anas ibn Malik.

7. Some Companions died shortly after the Messenger’s (peace and blessings be upon him) death and therefore had little opportunity to narrate Hadith; consequently, very few Hadith were received from them.

8. In the absence of the Prophet (peace and blessings be upon him), new problems arose in Islamic society. Consequently, knowledge of Hadith became essential for resolving these new circumstances, and the Companions who were alive then had to narrate more Hadith.

9. Later, a strong desire arose among Muslims to learn about Hadith. They requested to learn Hadith from the Companions. This is another reason why a large number of Hadith were narrated from many Companions.

10. Toward the end of the Rightly Guided Caliphate, various disorders arose in Muslim society. At that time, the hypocrites also tried to pass off certain statements as the Messenger’s Hadith. For this reason, some Companions were compelled to narrate fewer genuine Hadith and to exercise strictness in narrating Hadith. This is why very few Hadith were narrated from Hazrat Ali (may Allah be pleased with him).

11. Differences in memory, and whether or not Hadith were written down, were also among the principal causes of differences in the numbers of Hadith narrated.

Hadith Criticism in Different Periods

Hadith were examined and scrutinized in different periods in order to test them by the standard of truth. The names of those who attained prominence in criticism during the various periods are given below:

The Period of the Companions:

1. Hazrat Abdullah ibn Abbas (d. 68 AH)

2. Ubadah ibn Samit (d. 34 AH)

3. Anas ibn Malik (d. 93 AH)

The Period of the Tabi’un:

1. Sa’id ibn al-Musayyib (d. 93 AH)

2. Amir al-Sha’bi (d. 104 AH)

3. Ibn Sirin (d. 110 AH)

The notable figures of the second century are

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), Hammad ibn Salamah (d. 167 AH), al-Layth ibn Sa’d (d. 175 AH), and Ibn al-Majishun (d. 213 AH).

Those who became notable in the subsequent period are

Abdullah ibn al-Mubarak (d. 181 AH), Hushaim ibn Bashir (d. 188 AH), Abu Ishaq al-Faruqi (d. 185 AH), al-Mu’afi ibn Imran al-Mawsili (d. 185 AH), Bishr ibn al-Mufaddal (d. 116 AH), and Ibn Uyaynah (d. 197 AH). Those notable after them were Ibn Aliyyah (d. 193 AH), Ibn Wahb (d. 197 AH), and Waki’ ibn al-Jarrah (d. 197 AH).

Two men of extraordinary talent lived during this period: 1. Yahya ibn Sa’id al-Qattan (d. 189 AH), and 2. Abd al-Rahman ibn Mahdi (d. 198 AH).

Those who became notable afterward 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). Those who deserve distinction after them are the authors of works on the science of Hadith criticism. They are mentioned below:

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, Nabīl Ali ibn al-Madini (d. 235 AH), Muhammad ibn Abdullah al-Numayr (d. 234 AH), Abu Bakr ibn Ali Shahabah (d. 235 AH), Abdullah ibn Awn al-Qawiyyari (d. 235 AH), Ishaq ibn Rahwayh, the Imam of Khurasan (d. 237 AH), Abu Ja’far Muhammad ibn Abdullah Ammar al-Mawsili (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-Dawsaj (d. 51 AH), Imam al-Darimi (d. 255 AH), Imam al-Bukhari (d. 256 AH), Hafiz al-Ajli, 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. 176 AH), and Abu Zur’ah al-Dimashqi (d. 281 AH).

Then came Abd al-Rahman ibn Yusuf al-Baghdadi, Ibrahim ibn Ishaq al-Harbi (d. 285 AH), Muhammad ibn Azzah (d. 289 AH), Hafiz Qurtubi Abu Bakr ibn Abi Asim (d. 287 AH), Abdullah ibn Ahmad (d. 290 AH), Salih Majra (d. 293 AH), Abu Bakr al-Bazzar (d. 292 AH), and Muhammad ibn Nasr al-Marwazi (d. 294 AH).

The Companions’ Arrival in India

The Companions probably arrived in India during the reign of the second Caliph of Islam, Hazrat Umar (may Allah be pleased with him). The Companions whose arrival in India has been traced are:

1. Hazrat Abdullah ibn Abdullah ibn Utban (may Allah be pleased with him)

2. Hazrat Asim ibn Amr al-Tamimi (may Allah be pleased with him)

3. Hazrat Zuhar ibn al-Abdi (may Allah be pleased with him)

4. Hazrat Suhayb ibn Adi (may Allah be pleased with him), and

5. Hazrat al-Hakam ibn Abi al-As al-Saqafi (may Allah be pleased with him)

During the reign of Hazrat Uthman (may Allah be pleased with him), two Companions who came to the Indian subcontinent are identified. They were:

1. Hazrat Ubaydullah ibn Ma’mar al-Tamimi (may Allah be pleased with him), and 2. Hazrat Abd al-Rahman ibn Samurah ibn Abdi Shams.

During the era of Hazrat Amir Muawiyah came Hazrat Sinan ibn Salamah, Ibn al-Muhabbiq al-Hudhali.

The aforementioned Companion came as the governor of the frontier of the Indian subcontinent. Ziyad, the governor of Iraq at that time, sent him with this responsibility.

The Tabi’un’s Arrival in India

History testifies that many Tabi’un came to India. The first to come during the era of Hazrat Amir Muawiyah was Hazrat al-Muhallab ibn Abi Sufrah. It is known that in 44 AH he entered this region with Hazrat Abd al-Rahman ibn Samurah and the Companions as a military commander.

The Knowledge of Hadith in Bangladesh: From Gaur to Pandua

Alauddin Husain Shah ibn Sayyid Ashrafi Makki ruled Bangladesh from 900 AH to 924 AH. In 907 AH, he established an advanced madrasa at a place called Gurr-i Shahid in Gaur (currently within Maldah District). He also established a college at Pandua. The knowledge of Hadith was taught in all these educational institutions. Khwajagi Shirwani, whose real name was Muhammad ibn Yazdan Bakhsh, copied Sahih al-Bukhari in three volumes in 911 AH. These three volumes are currently in the Oriental Library of Bankipur.

Sonargaon

During the reign of Sayyadat (900–945), the Hadith scholar Sharafuddin Abu Tawwama al-Bukhari al-Hanbali (d. 700 AH) came to Sonargaon, in present-day Dhaka District, in the seventh century. He made extensive arrangements for Hadith education. During the reign of Nusrat ibn Husain Shah, the renowned Hadith scholar Taqiuddin Ainuddin (929 AH) established a madrasa here. At that time, Sonargaon was the capital of eastern Bengal. Consequently, many Hadith scholars gathered here and transformed it into a center of Hadith learning. Since the formation of Pakistan and Bangladesh, many madrasas have been established, and efforts have been made—and continue to be made—to teach Hadith there. Nevertheless, it must be said that present-day students have not attained the proficiency of students of earlier times. Only one reason can be given for this: the shortcomings of the educational system.

Tahmid

The subjects concerning the Messenger (peace be upon him) that are discussed in the Hadith are—

1. Discussion of the appearance and physique of the Messenger of Allah (peace be upon him)

2. Discussion of the hair of the Messenger of Allah (peace be upon him)

3. Discussion of the gray hair of the Messenger of Allah (peace be upon him)

4. Discussion of combing the hair of the Messenger of Allah (peace be upon him)

5. Discussion of applying henna dye to the hair of the Messenger of Allah (peace be upon him)

6. Discussion of applying kohl to the eyes of the Messenger of Allah (peace be upon him)

7. Discussion of the clothing of the Messenger of Allah (peace be upon him)

8. Discussion of the lifestyle of the Messenger of Allah (peace be upon him)

9. Discussion of the socks of the Messenger of Allah (peace be upon him)

10. Discussion of the slippers of the Messenger of Allah (peace be upon him)

11. Discussion of the seal on the ring of the Messenger of Allah (peace be upon him)

12. Discussion of the sword of the Messenger of Allah (peace be upon him)

13. Discussion of the iron armor of the Messenger of Allah (peace be upon him)

14. Discussion of the iron helmet of the Messenger of Allah (peace be upon him)

15. Discussion of the turban of the Messenger of Allah (peace be upon him)

16. Discussion of the trousers of the Messenger of Allah (peace be upon him)

17. Discussion of the gait of the Messenger of Allah (peace be upon him)

18. Discussion of covering the face of the Messenger of Allah (peace be upon him) with cloth

19. Discussion of the sitting of the Messenger of Allah (peace be upon him)

20. Discussion of the bed and pillow of the Messenger of Allah (peace be upon him)

21. Discussion of the Messenger of Allah (peace be upon him) reclining

22. Discussion of the Messenger of Allah (peace be upon him) eating

23. Discussion of the Messenger of Allah (peace be upon him) eating bread

24. Discussion of the meat and skin of the Messenger of Allah (peace be upon him)

25. Discussion of the Messenger of Allah (peace be upon him) performing ablution

26. Discussion of the Messenger of Allah (peace be upon him) reciting supplications before and after eating

27. Discussion of the cup of the Messenger of Allah (peace be upon him)

28. Discussion of the fruits of the Messenger of Allah (peace be upon him)

29. Discussion of what the Messenger of Allah (peace be upon him) used to drink

30. Discussion of how the Messenger of Allah (peace be upon him) used to drink

31. Discussion of the Messenger of Allah (peace be upon him) applying fragrance

32. Discussion of the speech of the Messenger of Allah (peace be upon him)

33. Discussion of the Messenger of Allah (peace be upon him) reciting poetry

34. Discussion of the Messenger of Allah (peace be upon him) conversing and telling stories at night

35. Discussion of the sleep of the Messenger of Allah (peace be upon him)

36. Discussion of the worship of the Messenger of Allah (peace be upon him)

37. Discussion of the laughter of the Messenger of Allah (peace be upon him)

38. Discussion of the humor of the Messenger of Allah (peace be upon him)

39. Discussion of the Messenger of Allah (peace be upon him) performing the Duha prayer

40. Discussion of the Messenger of Allah (peace be upon him) performing voluntary prayers at home

41. Discussion of the Messenger of Allah (peace be upon him) fasting

42. Discussion of the Messenger of Allah (peace be upon him) reciting the Qur’an

43. Discussion of the Messenger of Allah (peace be upon him) weeping

44. Discussion of the gentleness of the Messenger of Allah (peace be upon him)

45. Discussion of the conduct and manners of the Messenger of Allah (peace be upon him)

46. Discussion of the shaving practices of the Messenger of Allah (peace be upon him)

47. Discussion of the names of the Messenger of Allah (peace be upon him)

48. Discussion of the various circumstances in the life of the Messenger of Allah (peace be upon him)

49. Discussion of the birth date and age of the Messenger of Allah (peace be upon him)

50. Discussion of the inheritance and possessions left behind by the Messenger of Allah (peace be upon him)

From this information, we learned how attentive the Companions, the Followers, the Followers of the Followers, and the Hadith scholars were regarding the Messenger (peace be upon him).

The Companions of the Suffah

Among the Companions of the Messenger (peace be upon him) were seventy Companions who devoted their lives to Islam. They were called the Companions of the Suffah. Apart from the courtyard of the Prophet’s Mosque, they had no other place to lay their heads. In this world, they owned nothing except a piece of cloth to wear. Can one even imagine such devoted souls? During the day, when necessary, they would go into the forest, cut wood, and sell it to support themselves. They would even spend some of it in the path of Allah.

24 notable members of the Companions of the Suffah

1. Abu Hurayrah (may Allah be pleased with him) (d. 57 AH)

2. Abu Dharr al-Ghifari (may Allah be pleased with him) (d. 32 AH)

3. Ka‘b ibn Malik al-Ansari (may Allah be pleased with him) (d. 34 AH)

4. Salman al-Farsi (may Allah be pleased with him) (d. 34 AH)

5. Hanzalah ibn Abi ‘Amir (may Allah be pleased with him)

6. Harithah ibn al-Nu‘man (may Allah be pleased with him)

7. Hudhayfah ibn al-Yaman (may Allah be pleased with him)

8. ‘Abdullah ibn Mas‘ud (may Allah be pleased with him)

9. Suhayb ibn Sinan al-Rumi (may Allah be pleased with him)

10. Salim, the freedman of Abu Hudhayfah (may Allah be pleased with him)

11. Bilal ibn Rabah (may Allah be pleased with him)

12. Sa‘d ibn Malik, Abu Sa‘id al-Khudri (may Allah be pleased with him)

13. Abu ‘Ubaydah ‘Amir ibn al-Jarrah (may Allah be pleased with him)

14. al-Miqdad ibn ‘Amir (may Allah be pleased with him)

15. Abu Marthad (may Allah be pleased with him)

16. Abu Lubabah (may Allah be pleased with him)

17. Ka‘b ibn ‘Amr (may Allah be pleased with him)

18. ‘Abdullah ibn Unays (may Allah be pleased with him)

19. Abu al-Darda (may Allah be pleased with him) (d. 32 AH)

20. Thawban, the freedman of the Messenger of Allah (peace be upon him) (may Allah be pleased with him)

21. Salim ibn ‘Umayr (may Allah be pleased with him)

22. Khabbab ibn al-Aratt (may Allah be pleased with him)

23. Mistah ibn Uthathah (may Allah be pleased with him)

24. Wathilah ibn al-Asqa‘ (may Allah be pleased with him)

Revelation and Hadith

Shaykh ‘Abdullah al-Sharqawi wrote: “Wahy” means to inform. In the terminology of Islamic law, wahy is informing the prophets of Allah of something from Allah, whether by conveying it, sending an angel, communicating it through a dream, or making it known through inspiration. This word is also used in the sense of giving an order. (History of the Compilation of Hadith, p. 49)

Wahy was revealed to the Noble Messenger (peace be upon him) in various ways. These ways are—

1. True dreams:During the initial period after receiving prophethood, the Noble Prophet (peace be upon him) would see dreams, and those dreams would correspond exactly to reality. These dreams were extremely good.

2. Inspiration in the heart or mind:Regarding this, the Messenger (peace be upon him) said: “The angel Jibril breathed into my heart the words that no living being can die before receiving its allotted provision in full and completing its appointed lifespan.” (History of the Compilation of Hadith, p. 50)

3. Revelation through a sound like the ringing of a bell:Lady Aishah (may Allah be pleased with her) narrated from Harith ibn Hisham (may Allah be pleased with him) that he asked the Noble Prophet (peace be upon him)—“How does revelation come to you?”In reply, the Noble Prophet (peace be upon him) said:“Sometimes revelation comes to me like the intense sound of a bell. It is extremely difficult and burdensome for me. Then the intensity and force of the revelation passes from me. During that time, I comprehend and memorize everything that was said.” (Sahih al-Bukhari, vol. 1, p. 1)

4. In the form of a person:In this regard, the Messenger (peace be upon him) said: “Sometimes an angel comes to me in the form of a person. He speaks with me, and I properly comprehend whatever he says.” (Sahih al-Bukhari, vol. 1, p. 1)

In human form, Jibril (peace be upon him) most often came in the form of a Companion named Dihyah al-Kalbi. Explaining why the angel would assume the form of Dihyah al-Kalbi, Allamah Badr al-Din al-Ayni wrote: “The reason the angel came particularly in the form of Dihyah al-Kalbi rather than another Companion was that he had the most handsome and beautiful appearance among the people of that time.” (History of the Compilation of Hadith, p. 54)

5. In the actual form of Jibril (peace be upon him):Regarding this, the Noble Messenger (peace be upon him) said: “I was walking when suddenly I heard a sound from above. I raised my eyes toward the sky and saw the angel who had previously come to me in the cave of Hira, seated on a throne between heaven and earth. Thereafter, Allah Most High revealed Surah al-Muddaththir.” (Sahih al-Bukhari, vol. 1, p. 733)

6. Allah Most High Himself speaking with the Noble Messenger (peace be upon him) from behind a veil and revealing wahy—no intermediary, that is, no angel, is needed for this type of revelation. Allah Most High directly reveals wahy to His Messenger from behind a veil. In this regard, it is stated in the Holy Qur’an—

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

I have discussed wahy at such length so that it will be easier to understand where Hadith came from. In fact, is Hadith also wahy?

In this regard, Mawlana Muhammad ‘Abd al-Rahim wrote on page 62 of his History of the Compilation of Hadith: “The wahy that Allah Most High revealed to the Prophet of the world is the original source of Hadith. The wahy sent by Allah is mainly of two types. The first type is called wahy matlu—wahy that is generally recited—which is also called wahy jali. The second type is called wahy ghayr matlu. It is not generally recited. Its other name is wahy khafi, concealed revelation. This refers both to the source from which knowledge is acquired and to the knowledge acquired through that source.”

We know that Hadith holds the position immediately after the Qur’an. Allah Most High has said: “O Prophet! Allah has revealed to you the Book and wisdom and has taught you what you did not know.”

In this verse, al-Kitab means the Noble Qur’an, and wisdom means the Sunnah or the Hadith of the Messenger; both of these things were revealed by Allah from Allah. (“)

It should now certainly be clear that Hadith is also a type of wahy.

The Importance of Hadith in the Islamic Way of Life

The importance of Hadith in the Islamic way of life is so great that it cannot be fully expressed. In this regard, Allah Himself has said: “Say, O Prophet: Obey Allah and the Messenger. If you do not, then know that Allah does not love the disbelievers.” (Surah Al ‘Imran, verse 22)

This verse clearly shows how important Hadith is: obeying the Messenger (peace be upon him) means following what the Prophet (peace be upon him) did, said, and approved.

Elsewhere, it is stated more comprehensively: “O believers, obey Allah and obey the Messenger (peace be upon him), and obey those in authority among you. If you disagree over anything, refer it to Allah and the Messenger.”

This verse commands obedience to three different authorities: 1. obedience to Allah; 2. obedience to the Messenger (peace be upon him); and 3. obedience to responsible Muslim leaders. Since Islam is for all people of all times, responsible leaders are mentioned at the third level.

The Necessity of Hadith

From the discussion so far, we have surely understood how important Hadith is. The necessity of Hadith lies in the fact that the Qur’an cannot be explained without Hadith. Moreover, regarding the Qur’an and Hadith, the Messenger (peace be upon him) himself said: “I am leaving two things among you. If you continue to follow these two, you will never go astray. They are the Book of Allah and our Sunnah (Hadith), and these two things will never separate from one another until they reach the Hawd of Kawthar on the Day of Resurrection.” (Mustadrak al-Hakim, vol. 1, p. 93)

In the sermon of the Farewell Hajj, the Messenger (peace be upon him) said: “I am leaving two things among you. 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 His Messenger.” (Narrated by Malik ibn Anas; Mustadrak al-Hakim)

Surely, there should now be no doubt about why Muslims throughout the world are in this condition today. In reality, we have moved away from the teachings of the Qur’an and Hadith. Furthermore, our country has an educational system introduced by the English. It has no adequate provision for teaching the Qur’an and Hadith. Only the madrasa students acquire a little knowledge, and they in turn remain deprived of modern knowledge and science. It is not difficult to say that, despite being the world’s second-largest Muslim country, this is why we are so oppressed. Therefore, we cannot remain seated any longer; we ourselves must come forward to acquire Islamic knowledge.

Preservation of Hadith

Confusion has been created among Muslims regarding the preservation of Hadith. A number of Orientalists and educated missionaries, among whom Sir William Muir and Goldziher were the foremost, have sought to create doubts about the accuracy and authenticity of the Hadith by claiming that the collection and recording of the Hadith of the Messenger of Allah (peace be upon him) began ninety years after his death.

They have even succeeded in creating the notion among Muslims that the compilation and writing of Hadith and biographies of the Prophet began only with the Followers.

Thus, many naturally believe that the collection and compilation of the Prophet’s biography began one hundred years after his death. But we say that these statements are nothing but fabrications, or that they were spread out of ignorance. In reality, this work began during the lifetime of the Prophet (peace be upon him). The proof is—

Abu Hurayrah (may Allah be pleased with him) said: “No one has memorized more Hadith than I have except ‘Abdullah ibn ‘Amr ibn al-‘As (may Allah be pleased with him). The reason he had more preserved with him than I did was that he wrote down everything he heard from the Messenger of Allah (peace be upon him), whereas I did not write it down.” (Sahih al-Bukhari)

It is mentioned in Abu Dawud and the Musnad of Ahmad ibn Hanbal that some Companions said to ‘Abdullah ibn ‘Amr: “The Messenger of Allah (peace be upon him) is sometimes angry and sometimes cheerful, yet you write down everything in every state.” After this, ‘Abdullah ibn ‘Amr (may Allah be pleased with him) stopped writing and informed the Messenger of Allah (peace be upon him) about the matter. The Messenger of Allah (peace be upon him) pointed to his own mouth and said: “Continue writing. Whatever comes out of this is the truth.” (Abu Dawud, vol. 2, p. 77)

‘Abdullah ibn ‘Amr (may Allah be pleased with him) named this compilation al-Sadiqah. (Ibn Sa‘d, vol. 2, chapter 2, p. 125) He used to say: “I have wished to remain alive for only two things. One of them is this al-Sadiqah. Al-Sadiqah is a book that I wrote by repeatedly hearing it from the blessed mouth of the Messenger of Allah (peace be upon him).” [Darimi, p. 6]

Mujahid said: “I saw a book kept with ‘Abdullah ibn ‘Amr (may Allah be pleased with him). I asked, ‘What book is this?’ He said, ‘Al-Sadiqah. I wrote it by repeatedly hearing it from the mouth of the Messenger of Allah (peace be upon him). There is no one between this book and the Messenger of Allah (peace be upon him).’” (Ibn Sa‘d, 2-2-125). It is mentioned in Sahih al-Bukhari that some time after the Messenger of Allah (peace be upon him) migrated to Madinah, he conducted a census of the Muslims and prepared a list of their names. That list contained fifteen hundred names (Chapter of Jihad). The instructions concerning zakat that currently occupy two pages in Sahih al-Bukhari, discussing zakat imposed on various items and its rates, were sent in written form by the Messenger of Allah (peace be upon him) to the responsible officials. These instructions were preserved by Abu Bakr (may Allah be pleased with him), in the family of Abu Bakr ibn Hazm, and by some others. (Dar al-Qutni, Kitab al-Zakat, p. 209)

I will clearly mention the names of several documents related to Hadith—

1. The Treaty of Hudaybiyyah. (Bukhari, Volume 1, p. 37)

2. Written edicts sent at various times to different clans and tribes. (Tabaqat of Ibn Sa’d; Kitab al-Amwal by Abu Ubayd, p. 210)

3. Letters of Islamic invitation written to the kings and heads of state of various countries. (Bukhari Sharif, Volume 2, p. 631)

4. A letter sent by the Messenger to the Companion Abdullah ibn Hakim. Laws concerning dead animals and other matters had been written in this letter. (Mu’jam al-Saghir, Tabarani)

5. The Noble Prophet (SAW) had the rulings concerning prayer, drinking alcohol, usury, and other matters written for the Companion Wa’il ibn Hujr. (Mu’jam al-Saghir, Tabarani)

In this way, many examples can be cited of things that were written during the lifetime of the Messenger of Allah (SAW).

What was not written down was memorized by the hadith memorizers. The memory of the Arabs of that time was extraordinarily powerful; once they heard something, they never forgot it. For example: “Hazrat Abu Hurayra (RA) was a memorizer of a vast number of hadiths. However, the Umayyad ruler, Caliph Marwan ibn al-Hakam, became doubtful about this. He adopted a method to test Hazrat Abu Hurayra. One day, he requested him to recite a number of hadiths. Abu Hurayra (RA) then recited several hadiths as instructed. On Marwan’s instructions, the hadiths were written down by someone seated behind a curtain. A year later, one day, when Hazrat Abu Hurayra (RA) was asked to recite precisely those hadiths, he recited them from memory in such a way that there was no difference whatsoever between them and the hadiths he had recited previously. This incident irrefutably proves the exceptional strength of Hazrat Abu Hurayra’s memory.”

The Collection of Hadith

This is an interesting story. It is seen that, in collecting various hadiths, the hadith collectors endured indescribable hardships. They even endangered their own lives, left their homes, families, and relatives for the sake of collecting hadiths, and traveled through different countries, across mountains and seas and rivers, in the hope of finding a single hadith of the Messenger (SAW). I think a few examples will make it easier to understand what hardships the hadith collectors endured and what precautions they took—

It is mentioned in Bukhari Sharif: “Hazrat Jabir ibn Abdullah (RA) traveled a month’s distance in order to hear a hadith from Hazrat Abdullah ibn Unays. He had learned that Hazrat Abdullah ibn Unays (RA), who was residing far away in Syria, knew a hadith of the Noble Messenger (SAW) that no one else possessed. As soon as he received this news, he purchased a camel and set out for Syria. After traveling for a month’s journey, he reached a specified place in the countryside of Syria and met Hazrat Abdullah ibn Unays (RA). Addressing him, he said, ‘A hadith has reached me from you, which you heard from the Messenger of Allah (SAW). I feared that I might die before hearing it from you in person. (It was out of this fear that I came to you without delay.)’”

From this account, it is understood that, despite having heard the hadith, they did not hesitate to endure the hardship of traveling a month to verify its authenticity. How important, then, was hadith to them?

The hadith for which Jabir ibn Abdullah (RA) had come to Hazrat Abdullah ibn Unays—when they met, Hazrat Abdullah ibn Unays (RA) recited the hadith from memory.

“I heard the Noble Messenger (SAW) say that Allah the Exalted will gather His servants on the Field of Resurrection and address them in such a voice that those nearby and those far away will hear equally. Allah the Exalted will proclaim: ‘I am the Owner, I am the King, I am the Benefactor.’” (Bukhari Sharif, Volume 2)

Here is another incident concerning the role of hadith collectors in collecting hadith—

During the rule of Hazrat Muawiya (RA), Hazrat Abu Ayyub al-Ansari (RA) went from Medina to Hazrat Uqbah ibn Amir al-Juhani (RA), who was staying in a secluded village in Egypt, solely to hear one hadith. As soon as Uqbah received the news, he came outside, embraced Hazrat Abu Ayyub (RA), and asked:

“Abu Ayyub, why have you come to me from so far away?” Abu Ayyub (RA) replied, “I heard a hadith from the Messenger (SAW) concerning concealing a believer’s ‘satr’ (keeping a particular matter secret). Now, apart from you and me, no one who heard it is alive in the world. Therefore, desiring to hear it from you, I have come this far.”

Then Hazrat Uqbah (RA) related the hadith as follows: “Whoever conceals in this world any shameful or disgraceful 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.’ Then he mounted his camel and set out for Medina with such urgency that the then governor of Egypt, Muslimah ibn Makhlad, arranged to give him a great number of gifts but could not give them to him, because he was not prepared to delay even for a moment.” (Bayhaqi; Ibn Majah; Jami Bayan al-Ilm; Musnad Ahmad, Volume 4, p. 5)

Various conditions were imposed regarding the acceptance of hadith. The conditions laid down by Imam Abu Hanifa concerning the acceptance of hadith are as follows.

1. If a narrator forgets a hadith after narrating it, then although it is acceptable to ordinary muhaddiths, Imam Abu Hanifa and his students do not agree to accept it.

2. Only that hadith is acceptable, which the narrator relates according to his own memory and power of recollection.

3. In the gatherings of certain renowned muhaddiths, because a large number of listeners assemble, people with loud voices are appointed, and hadiths are quickly conveyed to them as hadiths heard directly from the original muhaddith. Imam Abu Hanifa does not consider such hadiths acceptable. The renowned muhaddiths Hafiz Abu Nu’aym, Fadl ibn Aqil, Ibn Qudamah, and others also held this view. According to Hafiz Ibn Hajar al-Makki, although this is a matter approved by reason, it is easy for ordinary muhaddiths to do.

4. If a narrator finds a hadith written in his own notebook and narrates it, but does not remember having heard it from any of his teacher-muhaddiths, Imam Abu Hanifa does not endorse this type of hadith. According to other muhaddiths, there is no fault in it. (History of Hadith Compilation, p. 379)

Hadith in Book Form

The beautiful hadith books that we see today were not compiled during the lifetime of the Messenger (SAW). Allamah Ibn Hajar al-Asqalani wrote concerning this—

‘The hadiths of the Noble Prophet (SAW) were not compiled and organized in book form during the era of his Companions and the eminent Tabi’un.’”

Hadith was given considerable importance in governing the Islamic state of Medina as the second pillar of Islam, but during the era of the Rightly Guided Caliphs, hadith could not be compiled in book form. The second caliph of Islam, Amir al-Mu’minin Hazrat Umar (RA), collected and recorded a large number of hadiths and sent them to governors at high and low levels in various provinces of the Islamic state, instructing them to disseminate them widely among the general public.

It was during the time of Hazrat Umar (RA) that the question of collecting, recording, and organizing hadith arose. But after much thought, he himself said one day—

“You know that I had told you about writing down and compiling hadith. But later it occurred to me that the People of the Book before you had likewise compiled the words of their Prophet, and consequently clung to them and abandoned the Book of Allah. By Allah, I will not mix anything with the Book of Allah.” Thereafter, he abandoned the intention of compiling hadith.” (History of Hadith Compilation, p. 419)

After that, no such initiative is seen during the time of Hazrat Uthman (RA) and Hazrat Ali (RA). Only after Hazrat Umar ibn Abd al-Aziz was chosen as caliph in 99 AH did he feel the need to compile hadith acutely. He realized that, in order to govern the Islamic state, hadith had to be compiled at any cost; otherwise, people would gradually become heedless of it. Therefore, he issued this edict to various provinces and important places in the Islamic state: “Pay immediate attention to the hadiths of the Noble Messenger (SAW), and begin collecting and compiling them.”

He also sent an edict to Ibn Muhammad Hajjaj, the governor and judge of Medina: “Pay attention to the hadiths of the Messenger, his Sunnah, the sayings of Hazrat Umar, and anything similar that may be found, and write them down for me. For I fear that the bearers of the knowledge of hadith will disappear and the wealth of hadith will be lost.”

Imam Darimi relates from the words of Abdullah ibn Dinar: “Write and send me the hadiths of the Messenger that are proven and established to you, as well as the hadiths of Hazrat Umar. For I fear that the knowledge of hadith will be destroyed and the treasures of hadith will disappear. (History of Hadith Compilation)

In this way, Umar ibn Abd al-Aziz issued many edicts. As a result, the governor of Medina, Qadi Abu Bakr, collected a large number of hadiths and compiled several volumes of hadith in book form. However, it did not prove possible for them to reach the Dar al-Khilafah before the caliph’s death. In this regard, Allamah Suyuti has cited, through the work At-Tamhid by Ibn Abd al-Barr—

‘Ibn Hazm compiled several volumes of hadith, but the caliph died before they could be sent to Caliph Umar ibn Abd al-Aziz.’”

We might perhaps think that no hadith book reached Umar ibn Abd al-Aziz during his lifetime; in fact, this is not correct. He had ordered the compilation of hadith in various regions of the state, and therefore hadith books arrived from many places during his lifetime. In this connection—

Imam Ibn Shihab al-Zuhri himself says: “Umar ibn Abd al-Aziz ordered us to collect and compile hadith. Upon receiving this order, we wrote a vast book of hadith and sent it to him. Then he himself sent one copy of the book to every province within his kingdom.”

The caliph not only attached importance to compiling hadith; he also attached importance to teaching hadith and issued an edict: “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 disappearing.”

A list is given below of those who died in various regions of the Islamic state after Imam al-Zuhri.

The Last Companions to Die

Below are the names and years of death of the last Companions to die in various cities:

Companions Who Narrated the Most Hadiths

Below are given, in order, the names, years of death, lifespans, and numbers of hadiths narrated by the Companions who narrated the most hadiths—

The Ten Promised Paradise

The ten honored Companions who, having undergone the supreme test of faith, received the glad tidings of Paradise during their lifetimes are collectively called the Ten Promised Paradise.

The ten Companions included among the Ten Promised Paradise are:

1. Hazrat Abu Bakr al-Siddiq ibn Abu Quhafah (RA)

2. Hazrat Umar al-Faruq ibn al-Khattab (RA)

3. Hazrat Uthman Dhu al-Nurayn ibn Affan (RA)

4. Hazrat Ali al-Murtada ibn Abu Talib (RA)

5. Hazrat Talhah ibn Ubaydullah (RA)

6. Hazrat al-Zubayr ibn al-Awwam (RA)

7. Hazrat Abd al-Rahman ibn Awf (RA)

8. Hazrat Sa’d ibn Abi Waqqas (RA)

9. Hazrat Sa’id ibn Zayd (RA)

10. Hazrat Abu Ubaydah ibn al-Jarrah (RA)

The Companions of Badr

The Companions who participated directly or indirectly in the Battle of Badr are called the Companions of Badr.

Indirect participation means those Companions who could not or did not participate in the Battle of Badr on the Messenger’s (SAW) instructions or with his permission. They are:

1. Hazrat Uthman ibn Affan (RA)

2. Talhah ibn Ubaydullah (RA)

3. Sa’id ibn Zayd (RA)

4. Abu Lubabah (RA)

5. Ism ibn Adi (RA)

6. al-Harith ibn Hatib (RA)

7. al-Harith ibn Summah (RA) and

8. Sawghayat ibn Jubayr (RA)

There is some disagreement regarding the total number of Companions who participated in the Battle of Badr. However, the predominant view is that 313 Companions were present in person at the Battle of Badr. Of course, the underage boy Companions who participated in this battle but were not permitted to take part in the fighting are outside this number of 313. For example:

1. al-Bara ibn Azib (RA)

2. Abdullah ibn Umar (RA)

3. Anas ibn Malik (RA) and

4. Jabir ibn Abdullah (RA)

Furthermore, when later authors prepared lists of the Companions of Badr, they could not reach a definite conclusion in the case of some individuals as to whether or not they had been Companions of Badr. Therefore, in order to exercise greater caution, those Companions were also included in the list of the Companions of Badr. Consequently, the list of the Companions of Badr became longer, reaching 363 names. Of course, this does not mean that the number of the Companions of Badr was 363. We have already stated that the predominant opinion is that they numbered 313. Accordingly: 313 + 4 (young Companions) + 8 (those who did not participate on the Prophet’s instruction or with his permission) = 325. There may perhaps have been a few more. Here we will mention the names of 335 Companions. Before that, we wish to mention the names of those who participated in the Battle of Badr and attained martyrdom. Fourteen mujahid Companions from the Muslim side were martyred in the Battle of Badr. According to another opinion, the number was 17, and according to some others, 22. However, the report that 14 Companions were martyred is the well-known one. The fourteen martyred Companions were:

Muhajir Companions

1. Hazrat Mahja bin Salih (may Allah be pleased with him)

2. Hazrat Ubaydah bin Harith (may Allah be pleased with him)

3. Hazrat Umayr bin Waqqas (may Allah be pleased with him)

4. Hazrat Aqil bin Bukayr (may Allah be pleased with him)

5. Hazrat Dhush-Shimalayn Umayr bin Abd Umayr (may Allah be pleased with him)

Ansar Companions

6. Hazrat Awf bin Harith (may Allah be pleased with him)

7. Hazrat Harith bin Surafah (may Allah be pleased with him)

8. Hazrat Muawwidh bin Afra (may Allah be pleased with him)

9. Hazrat Rafi bin Mualla (may Allah be pleased with him)

10. Hazrat Yazid bin Harith (may Allah be pleased with him)

11. Hazrat Ammar bin Riyad (may Allah be pleased with him)

12. Hazrat Umayr bin Humam (may Allah be pleased with him)

13. Hazrat Mubashshir bin Abd al-Mundhir (may Allah be pleased with him)

14. Hazrat Sa’d bin Khaythamah (may Allah be pleased with him)

List of the Companions who participated in the Battle of Badr

Muhajir Companions

1. Hazrat Abu Bakr al-Siddiq (may Allah be pleased with him) (d. 13 AH)

2. Hazrat Umar ibn al-Khattab (may Allah be pleased with him) (d. 23 AH)

3. Hazrat Uthman ibn Affan (may Allah be pleased with him) (d. 35 AH)

4. Hazrat Ali ibn Abi Talib (may Allah be pleased with him) (d. 40 AH)

5. Hazrat Bilal bin Rabah (may Allah be pleased with him) (d. 20 AH)

6. Hazrat Akrama bin Abi Akrama (may Allah be pleased with him)

7. Hazrat Iyas bin Bukayr (may Allah be pleased with him)

8. Hazrat Hamza bin Abd al-Muttalib (may Allah be pleased with him) (martyred in the Battle of Uhud)

9. Hazrat Hatib bin Abi Tayya (may Allah be pleased with him) (d. 30 AH)

10. Hazrat Rabiah bin Aktham (may Allah be pleased with him) (martyred in the Battle of Khaybar)

11. Hazrat Khunays bin Hudhafah (may Allah be pleased with him) (martyred in the Battle of Uhud)

12. Hazrat Zubayr bin Iyas (may Allah be pleased with him)

13. Hazrat Zahir bin Haram (may Allah be pleased with him)

14. Hazrat Ziyad bin Kab bin Amr (may Allah be pleased with him)

15. Hazrat Zayd bin al-Khattab (may Allah be pleased with him)

16. Hazrat Sa’ib bin Maz’un al-Qurashi (may Allah be pleased with him)

17. Hazrat Salim bin Ma’qil (may Allah be pleased with him)

18. Hazrat Subrah bin Fatikh al-Asadi (may Allah be pleased with him)

19. Hazrat Sa’ib bin Uthman bin Maz’un (may Allah be pleased with him)

20. Hazrat Sa’d bin Khawli (may Allah be pleased with him)

21. Hazrat Sa’d bin Abi Waqqas al-Qurashi (may Allah be pleased with him) (d. 55 AH)

22. Hazrat Salit bin Amir (may Allah be pleased with him) (d. 14 AH)

23. Hazrat Sa’id bin Zayd bin Amr (may Allah be pleased with him) (d. 51 AH)

24. Hazrat Sawit bin Sa’d (may Allah be pleased with him)

25. Hazrat Suwayd bin Mukhshi (may Allah be pleased with him)

26. Hazrat Shuja bin Abi Wahb (may Allah be pleased with him) (martyred in the Battle of Yamama)

27. Hazrat Sahl bin Bayda (may Allah be pleased with him)

28. Hazrat Shammās bin Uthman (may Allah be pleased with him) (martyred in the Battle of Uhud)

29. Hazrat Shaqran Habali (may Allah be pleased with him)

30. Hazrat Suhayb bin Sinan (may Allah be pleased with him)

31. Hazrat Safwan bin Bayda (may Allah be pleased with him) (d. 28 AH)

32. Hazrat Talha bin Ubaydullah (may Allah be pleased with him) (martyred in the Battle of the Camel)

33. Hazrat Tufayl bin Harith (may Allah be pleased with him) (d. 33 AH)

34. Hazrat Aqil bin Bukayr (may Allah be pleased with him) (martyred in the Battle of Badr)

35. Hazrat Tulaib bin Umayr (may Allah be pleased with him) (martyred in the Battle of Yarmuk)

36. Hazrat Amir bin Rabiah (may Allah be pleased with him)

37. Hazrat Amir bin Harith (may Allah be pleased with him)

38. Hazrat Amir bin Fuhayrah (may Allah be pleased with him) (d. 4 AH)

39. Hazrat Amir bin Abdullah (may Allah be pleased with him) (d. 18 AH)

40. Hazrat Abd al-Rahman bin Sahl (may Allah be pleased with him)

41. Hazrat Abdullah bin Jahsh (may Allah be pleased with him) (martyred in the Battle of Uhud)

42. Hazrat Abdullah bin Sa’id (may Allah be pleased with him)

43. Hazrat Abdullah bin Suhayl (may Allah be pleased with him) (d. 12 AH)

44. Hazrat Abdullah bin Abd al-Asad (may Allah be pleased with him) (d. 3 AH)

45. Hazrat Abdullah bin Makhramah (may Allah be pleased with him) (martyred in the Battle of Yamama)

46. Hazrat Abdullah bin Mas’ud (may Allah be pleased with him) (d. 33 AH)

47. Hazrat Abdullah bin Maz’un (may Allah be pleased with him) (d. 3 AH)

48. Hazrat Abd al-Rahman bin Awf (may Allah be pleased with him)

49. Hazrat Ubaydah bin Harith (may Allah be pleased with him) (martyred in the Battle of Badr)

50. Hazrat Yalil bin Nasir (may Allah be pleased with him) (died during the caliphate of Umar, may Allah be pleased with him)

51. Hazrat Umar bin Suraqah (may Allah be pleased with him) (died during the caliphate of Uthman, may Allah be pleased with him)

52. Hazrat Amr ibn al-Harith (may Allah be pleased with him)

53. Hazrat Uthman bin Abi Amr (may Allah be pleased with him) (d. 6 AH)

54. Hazrat Uthman bin Maz’un (may Allah be pleased with him)

55. Hazrat Amr bin Abi Sarh (may Allah be pleased with him) (d. 30 AH)

56. Hazrat Ammar bin Yasir (may Allah be pleased with him) (d. 37 AH)

57. Hazrat Umayr bin Awf (may Allah be pleased with him)

58. Hazrat Umayr bin Abi Waqqas (may Allah be pleased with him) (martyred in the Battle of Badr)

59. Hazrat Uqbah bin Wahb (may Allah be pleased with him)

60. Hazrat Awf ibn Asasah (may Allah be pleased with him) (d. 34 AH)

61. Hazrat Iyad bin Zuhayr (may Allah be pleased with him) (d. 30 AH)

62. Hazrat Abu Marsad (may Allah be pleased with him) (d. 14 AH)

63. Hazrat Kathir ibn Amr (may Allah be pleased with him)

64. Hazrat Qudamah bin Maz’un (may Allah be pleased with him) (d. 36 AH)

65. Hazrat Malik bin Abu Khawli (may Allah be pleased with him)

66. Hazrat Malik bin Umayyah (may Allah be pleased with him) (martyred in the Battle of Yamama)

67. Hazrat Malik bin Amr (may Allah be pleased with him) (martyred in the Battle of Yamama)

68. Hazrat Midlaj bin Amr (may Allah be pleased with him) (d. 50 AH)

69. Hazrat Muhariz bin Nadhlah (may Allah be pleased with him) (d. 6 AH)

70. Hazrat Malik bin Umaylah (may Allah be pleased with him)

71. Hazrat Marthad bin Abi Marthad (may Allah be pleased with him) (d. 3 AH)

72. Hazrat Mas’ud bin Rabi (may Allah be pleased with him) (d. 30 AH)

73. Hazrat Mus’ab bin Umayr (may Allah be pleased with him) (martyred in the Battle of Uhud)

74. Hazrat Mu’attab bin Hamra (may Allah be pleased with him) (d. 57 AH)

75. Hazrat Waqid bin Abdullah (may Allah be pleased with him) (died during the caliphate of Umar, may Allah be pleased with him)

76. Hazrat Mahja bin Salih (may Allah be pleased with him) (martyred in the Battle of Badr)

77. Hazrat Ma’mar bin Abi Sarah (may Allah be pleased with him) (d. 30 AH)

78. Hazrat Wahb bin Mihsan (may Allah be pleased with him)

79. Hazrat Wahb bin Abi Sarah (may Allah be pleased with him)

80. Hazrat Yazid bin Ruqaysh (may Allah be pleased with him)

81. Hazrat Hilal bin Abi Khawli (may Allah be pleased with him)

82. Hazrat Wahb bin Sa’d (may Allah be pleased with him) (martyred in the Battle of Mu’tah)

83. Hazrat Abu Hudhayfah bin Utbah (may Allah be pleased with him) (martyred in the Battle of Yamama)

84. Hazrat Abu Waqid al-Laythi (may Allah be pleased with him) (d. 68 AH)

85. Hazrat Abu Kabshah (may Allah be pleased with him)

86. Hazrat Abu Saburah (may Allah be pleased with him) (died during the caliphate of Uthman, may Allah be pleased with him)

Ansar Companions

87. Hazrat Ubayy bin Ka’b (may Allah be pleased with him) (d. 20 AH)

88. Hazrat Usayd bin Hudayr (may Allah be pleased with him) (d. 21 AH)

89. Hazrat Ubayy bin Thabit (may Allah be pleased with him) (martyred in the Battle of Bi’r Ma’unah)

90. Hazrat Asbura bin Amr (may Allah be pleased with him)

91. Hazrat Anas bin Mu’adh (may Allah be pleased with him) (died during the caliphate of Uthman, may Allah be pleased with him)

92. Hazrat Anas bin Malik (may Allah be pleased with him) (d. 92/93 AH)

93. Hazrat Anis bin Qatadah (may Allah be pleased with him) (martyred in the Battle of Uhud)

94. Hazrat Anasah, freedman of the Messenger of Allah (may Allah be pleased with him) (died during the caliphate of Abu Bakr, may Allah be pleased with him)

95. Hazrat Aws bin Khawli (may Allah be pleased with him) (died during the caliphate of Uthman, may Allah be pleased with him)

96. Hazrat Aws bin Thabit (may Allah be pleased with him) (martyred in the Battle of Uhud)

97. Hazrat Aws bin Samit (may Allah be pleased with him) (died during the caliphate of Uthman, may Allah be pleased with him)

98. Hazrat Bishr bin Bara bin Ma’rur (may Allah be pleased with him) (died from poison at Khaybar)

99. Hazrat Iyas bin Udka (may Allah be pleased with him) (martyred in the Battle of Yamama, 12 AH)

100. Hazrat Bashir bin Sa’d (may Allah be pleased with him) (martyred in the Battle of Ayn al-Tamr)

101. Hazrat Thabit bin Aqram (may Allah be pleased with him) (d. 12 AH)

102. Hazrat Thabit bin Jazza (may Allah be pleased with him) (martyred in the Battle of Ta’if)

103. Hazrat Thabit bin Khalid (may Allah be pleased with him) (died in the Battle of Yamama or Bi’r Ma’unah)

104. Hazrat Thabit bin Ubaydah (may Allah be pleased with him) (martyred in the Battle of Siffin)

105. Hazrat Thabit bin Amir (may Allah be pleased with him) (d. 12 AH)

106. Hazrat Thabit bin Amr (may Allah be pleased with him) (martyred in the Battle of Uhud)

107. Hazrat Tha’labah bin Hatib (may Allah be pleased with him)

108. Hazrat Thabit bin Hazzal (may Allah be pleased with him) (martyred in the Battle of Yamama, 12 AH)

109. Hazrat Tha’labah bin Amr (may Allah be pleased with him) (martyred during the caliphate of Umar, may Allah be pleased with him)

110. Hazrat Jabir ibn Abdullah (may Allah be pleased with him)

111. Hazrat Tha’labah bin Ghanamah (may Allah be pleased with him) (martyred in the Battle of the Trench)

112. Hazrat Jabir bin Atik (may Allah be pleased with him) (d. 61 AH)

113. Hazrat Zubayr bin Adi (may Allah be pleased with him) (d. 4 AH; hanged on a gallows)

114. Hazrat Harithah bin Suraqah (may Allah be pleased with him) (the first martyr in the Battle of Badr)

115. Hazrat Khallad bin Rafi (may Allah be pleased with him)

116. Hazrat Rifaah bin Rafi (may Allah be pleased with him) (died in the early part of Muawiyah’s rule)

117. Hazrat Rabi bin Iyas (may Allah be pleased with him)

118. Hazrat Abu Lubabah Rifaah bin Abd al-Mundhir (may Allah be pleased with him) (died during the caliphate of Ali, may Allah be pleased with him)

119. Hazrat Rifaah bin Amr (may Allah be pleased with him)

120. Hazrat Rifaah bin Amr bin Zayd (may Allah be pleased with him)

121. Hazrat Zayd bin Dathinah (may Allah be pleased with him) (martyred in 3 AH)

122. Hazrat Zayd bin Asim (may Allah be pleased with him)

123. Hazrat Zayd bin Sahl (may Allah be pleased with him) (d. 51 AH)

124. Hazrat Zayd bin Muzayn (may Allah be pleased with him) (captured and martyred on the day of the Raji incident)

125. Hazrat Ziyad bin Labid (may Allah be pleased with him) (died during Muawiyah’s rule)

126. Hazrat Salim bin Umayr (may Allah be pleased with him) (died during Muawiyah’s rule)

127. Hazrat Suraqah bin Amr (may Allah be pleased with him) (attained martyrdom in the Battle of Mu’tah)

128. Hazrat Subayah bin Qays (may Allah be pleased with him)

129. Hazrat Sufyan bin Bishr (may Allah be pleased with him)

130. Hazrat Sa’d bin Khawli (may Allah be pleased with him) (martyred in the Battle of Badr)

131. Hazrat Suraqah bin Ka’b (may Allah be pleased with him) (died during Muawiyah’s rule)

132. Hazrat Sa’d bin Khaythamah (may Allah be pleased with him) (martyred in the Battle of Badr)

133. Hazrat Sa’d bin Sahl (may Allah be pleased with him)

134. Hazrat Sa’d bin Rabi (may Allah be pleased with him) (martyred in the Battle of Uhud)

135. Hazrat Sa’d bin Ubayd (may Allah be pleased with him) (martyred in the Battle of Qadisiyyah, 15 AH)

136. Hazrat Sa’d (may Allah be pleased with him)

137. Hazrat Sa’d bin Zayd (may Allah be pleased with him)

138. Hazrat Sa’d bin Uthman (may Allah be pleased with him)

139. Hazrat Sa’id bin Suhayl (may Allah be pleased with him)

140. Hazrat Sa’d bin Mu’adh (may Allah be pleased with him) (later martyred after being wounded by an arrow in the Battle of the Trench)

141. Hazrat Sufyan bin Bashir (may Allah be pleased with him)

142. Hazrat Salmah bin Thabit (may Allah be pleased with him) (martyred in the Battle of Uhud)

143. Hazrat Salamah al-Salam (may Allah be pleased with him) (martyred in the Battle of Uhud)

144. Hazrat Salmah bin Hatib (may Allah be pleased with him)

145. Hazrat Sulayt bin Qays (may Allah be pleased with him) (martyred in the incident of the bridge of Abu Ubaydah)

146. Hazrat Salmah bin Salamah (may Allah be pleased with him) (d. 55 AH)

147. Hazrat Sulaym bin Harith (may Allah be pleased with him) (martyred in the Battle of Badr)

148. Hazrat Sulaym bin Amir (may Allah be pleased with him) (martyred in the Battle of Uhud)

149. Hazrat Sulaym bin Milhan (may Allah be pleased with him) (martyred in the Battle of Bi’r Ma’unah)

150. Hazrat Sulaym bin Qays (may Allah be pleased with him)

151. Hazrat Simak bin Sa’d (may Allah be pleased with him) (martyred in the Battle of Badr)

152. Hazrat Simak bin Kharashah (may Allah be pleased with him) (martyred in the Battle of Yamama)

153. Hazrat Sinan bin Abi Sinan (may Allah be pleased with him)

154. Hazrat Sahl bin Hunayf (may Allah be pleased with him) (d. 28 AH)

155. Hazrat Sinan bin Sayfi (may Allah be pleased with him)

156. Hazrat Sahl bin Atik (may Allah be pleased with him)

157. Hazrat Suhayl bin Rafi (may Allah be pleased with him) (died during the caliphate of Umar, may Allah be pleased with him)

158. Hazrat Sahl bin Qays (may Allah be pleased with him) (martyred in the Battle of Uhud)

159. Hazrat Suhayl bin Amr (may Allah be pleased with him) (martyred in the Battle of Siffin, 37 AH)

160. Hazrat Sawad bin Yazid (may Allah be pleased with him)

161. Hazrat Sawad ibn Ghaziyyah (RA)

162. Hazrat Dahhak ibn Harithah (RA)

163. Hazrat Damrah ibn Amr (RA) (martyred at the Battle of Uhud)

164. Hazrat Dahhak ibn Abd Amr (RA)

165. Hazrat Tufayl ibn Malik (RA)

166. Hazrat Asim ibn Thabit (RA) (martyred by members of the Banu Lihyan tribe at a place between Makkah and Ghassfan)

167. Hazrat Amir ibn Umayyah (RA) (martyred at the Battle of Uhud)

168. Hazrat Asim ibn Qays (RA)

169. Hazrat Amir ibn Thabit (RA)

170. Hazrat Amir ibn Abd Amr (RA) (martyred at the Battle of Uhud)

171. Hazrat Ariz ibn Ma’id (RA) (martyred at the Battle of Yamamah)

172. Hazrat Amir ibn Mukhallad (RA) (martyred at the Battle of Uhud)

173. Hazrat Abdullah ibn Thalabah (RA)

174. Hazrat Abdullah ibn Anjad (RA)

175. Hazrat Abdullah ibn Zubayr (RA) (martyred at the Battle of Uhud)

176. Hazrat Abdullah ibn Humayr (RA)

177. Hazrat Abdullah ibn Rawahah (RA) (martyred at the Battle of Mu’tah)

178. Hazrat Abdullah ibn Rabi (RA)

179. Hazrat Abdullah ibn Zayd (RA) (d. 32 AH)

180. Hazrat Abdullah ibn Salimah (RA) (martyred at the Battle of Uhud)

181. Hazrat Abdullah ibn Amir (RA)

182. Hazrat Abdullah ibn Tarif (RA) (martyred at a place called Raji’)

183. Hazrat Abdullah ibn Abd Manaf (RA)

184. Hazrat Abdullah ibn Ubayyis (RA)

185. Hazrat Abdullah ibn Abbas (RA)

186. Hazrat Abdullah ibn Sahl (RA)

187. Hazrat Abdullah ibn Urfutah (RA)

188. Hazrat Abdullah ibn Abdullah (RA) (martyred at the Battle of Yamamah in 12 AH)

189. Hazrat Abdullah ibn Amr ibn Haram (RA) (martyred at the Battle of Uhud)

190. Hazrat Abdullah ibn Qays ibn Khalid (RA) (died during the caliphate of Uthman (RA))

191. Hazrat Abdullah ibn Ka’b al-Mazini (RA) (died during the rule of Uthman (RA))

192. Hazrat Abd al-Rahman ibn Jabr (RA) (d. 34 AH)

193. Hazrat Abdullah ibn Nu’man (RA)

194. Hazrat Abd al-Rahman ibn Abdullah (RA) (martyred at the Battle of Yamamah)

195. Hazrat Abd Rabbih ibn Haqq (RA)

196. Hazrat Abd al-Rahman ibn Ka’b (RA) (a verse of the Holy Qur’an was revealed because he was deeply remorseful for not participating in the Battle of Tabuk)

197. Hazrat Abbad ibn Bishr (RA)

198. Hazrat Abbad ibn Qays (RA) (martyred at the Battle of Mu’tah)

199. Hazrat Abbad ibn Khishkhash (RA) (martyred at the Battle of Uhud)

200. Hazrat Abbad ibn Qays (RA) (martyred at the Battle of Mu’tah)

201. Hazrat Ubadah ibn Qays (RA) (martyred at the Battle of Mu’tah)

202. Hazrat Ubadah ibn al-Samit (RA) (d. 32 AH)

203. Hazrat Ubayd ibn Abu Ubayd (RA)

204. Hazrat Ubadah ibn Qays (RA) (martyred at the Battle of Mu’tah)

205. Hazrat Ubaydah ibn al-Tayyihan (RA) (martyred at the Battle of Uhud)

206. Hazrat Ubayd ibn ibn Zayd (RA)

207. Hazrat Ubayd ibn Aws (RA)

208. Hazrat Abs ibn Amir (RA)

209. Hazrat Utbah ibn Ghazwan (RA) (d. 15 AH)

210. Hazrat Utbah ibn Awfullah (RA)

211. Hazrat Itban ibn Malik (RA)

212. Hazrat Usaymah (RA)

213. Hazrat Adi ibn Jagba (RA) (died during the caliphate of Umar (RA))

214. Hazrat Usaymah (RA) (died during the rule of Muawiyah (RA))

215. Hazrat Uqbah ibn Amir (RA) (martyred at the Battle of Yamamah)

216. Hazrat Atiyyah ibn Nuwayyah (RA)

217. Hazrat Uqbah ibn Rabiah (RA)

218. Hazrat Uqbah ibn Wahb (RA)

219. Hazrat Uqbah ibn Uthman (RA)

220. Hazrat Alifah ibn Adi (RA)

221. Hazrat Ammar ibn Iyas (RA)

222. Hazrat Ammar ibn Thalabah (RA)

223. Hazrat Amr ibn al-Jamuh (RA) (martyred at the Battle of Uhud)

224. Hazrat Awf ibn Awf (RA)

225. Hazrat Amr ibn Atamah (RA)

226. Hazrat Amr ibn Ghaziyyah (RA)

227. Hazrat Amr ibn Muadh (RA) (martyred at the Battle of Uhud)

228. Hazrat Umarah ibn Hazm (RA) (martyred at the Battle of Yamamah)

229. Hazrat Umayr ibn Amir (RA)

230. Hazrat Amr ibn Mu’aydh (RA)

231. Hazrat Umar ibn Harith (RA)

232. Hazrat Umayr Humam (RA) (martyred at the Battle of Badr)

233. Hazrat Umayr (RA)

234. Hazrat Umayr ibn Ma’bad (RA)

235. Hazrat Ammar ibn Ziyad (RA) (martyred at the Battle of Badr)

236. Hazrat Awf ibn Athrah (RA)

237. Hazrat Antarah (RA) (martyred at the Battle of Uhud or Siffin)

238. Hazrat Uyaym ibn Sa’idah (RA) (died during the lifetime of the Messenger (SAW))

239. Hazrat Ghanam (RA)

240. Hazrat Waimir ibn Ashkar (RA)

241. Hazrat Farwah ibn Amr (RA)

242. Hazrat Qatadah ibn al-Numan (RA) (d. 23 AH)

243. Hazrat Fakihah ibn Bashir (RA) (martyred at the Battle of Badr)

244. Hazrat Qays ibn Sakan (RA) (martyred in 15 AH at the Battle of the Bridge of Abu Ubayd)

245. Hazrat Qutbah ibn Amir (RA) (martyred during the rule of Uthman)

246. Hazrat Qays ibn Amr (RA)

247. Hazrat Qays ibn Makhlad (RA) (martyred at the Battle of Uhud)

248. Hazrat Qays ibn Mihsan (RA)

249. Hazrat Qays ibn Abi Qa’sa (RA)

250. Hazrat Ka’b ibn Zayd (RA) (martyred at the Battle of the Trench)

251. Hazrat Ka’b ibn Jammāz (RA) (martyred at the Battle of Yamamah)

252. Hazrat Ka’b ibn Amr (RA) (d. 55 AH)

253. Hazrat Malik ibn Dukhashm (RA)

254. Hazrat Malik ibn Tayhan (RA) (d. 12 AH)

255. Hazrat Malik ibn Rafi (RA)

256. Hazrat Malik ibn Qudamah (RA)

257. Hazrat Malik ibn Rabiah (RA) (d. 50 AH; he was the last of the Companions of Badr to die)

258. Hazrat Malik ibn Masud (RA)

259. Hazrat Mubashshir ibn Abd al-Mundhir (RA)

260. Hazrat Malik ibn Numaylah (RA)

261. Hazrat Mujazir ibn Ziyad (RA) (martyred at the Battle of Uhud)

262. Hazrat Muhammad ibn Maslamah (RA) (d. 47 AH)

263. Hazrat Muharriz ibn Amir (RA) (died at dawn on the day of the Battle of Uhud)

264. Hazrat Murarah ibn Rabiah (RA). (He was one of the three Companions whose repentance for not participating in the Battle of Tabuk is mentioned as having been accepted in the Qur’an.)

265. Hazrat Masud ibn Khalidah (RA) (martyred at the incident of Bi’r Ma’unah or at the Battle of Khaybar)

266. Hazrat Masud ibn Aws (RA) (died during the time of Umar (RA))

267. Hazrat Masud ibn Raji (RA) (d. 30 AH)

268. Hazrat Masud ibn Abd Sa’d (RA)

269. Hazrat Masud ibn Sa’d (RA) (martyred in the incident of Bi’r Ma’unah)

270. Hazrat Muadh ibn Jabal (RA) (d. 12 AH)

271. Hazrat Muadh ibn Amr ibn al-Jamuh (RA) (it was by his attack that Abu Jahl fell to the ground and was killed)

272. Hazrat Muadh ibn Afra (RA) (died during the caliphate of Ali (RA))

273. Hazrat Muadh ibn Mu’aydh (RA) (martyred in the incident of Bi’r Ma’unah)

274. Hazrat Ma’bad ibn Qays (RA)

275. Hazrat Ma’bad ibn Ubadah (RA)

276. Hazrat Ma’bad ibn Wahb (RA)

277. Hazrat Mu’attab ibn Ubayd (RA)

278. Hazrat Mu’attab ibn Bashir (RA)

279. Hazrat Ma’qil ibn Muhajir (RA)

280. Hazrat Ma’n ibn Adi (RA)

281. Hazrat Ma’mur ibn Harith (RA)

282. Hazrat Ma’n ibn Yazid (RA)

283. Hazrat Mu’awwidh ibn Afra (RA)

284. Hazrat Ma’n ibn Afra (RA)

285. Hazrat Mulayl ibn Wabirah (RA)

286. Hazrat Mundhir ibn Urfujah (RA)

287. Hazrat Mundhir ibn Qudamah (RA)

288. Hazrat Mundhir ibn Muhammad (RA) (martyred in the incident of Bi’r Ma’unah)

289. Hazrat Nasr ibn Harith (RA)

290. Hazrat Nahhas ibn Thalabah (RA)

291. Hazrat Nu’man ibn Abi Khazamah (RA)

292. Hazrat Nu’man ibn Abd Amr (RA) (martyred at the Battle of Uhud)

293. Hazrat Nu’man ibn Sinan (RA)

294. Hazrat Nu’man ibn Aqr (RA) (martyred at the Battle of Yamamah)

295. Hazrat Nu’man ibn Malik (RA)

296. Hazrat Nu’man ibn Amr (RA) (died during the rule of Muawiyah)

297. Hazrat Nu’ayman ibn Amr (RA) (died during the rule of Muawiyah (RA))

298. Hazrat Hani ibn Niyyar (RA) (d. 45 AH)

299. Hazrat Nawfal ibn Thalabah (RA) (martyred at the Battle of Uhud)

300. Hazrat Hubayl ibn Wabrah (RA)

301. Hazrat Hilal ibn Mualla (RA)

302. Hazrat Hilal ibn Umayyah (RA). (He was one of the three who felt remorse for not participating in the Battle of Tabuk.)

303. Hazrat Humam ibn Harith (RA)

304. Hazrat Wadiyah ibn Amr (RA)

305. Hazrat Wadaqah ibn Iyas (RA) (martyred at the Battle of Yamamah)

306. Hazrat Yazid ibn Thalabah (RA)

307. Hazrat Yazid ibn Mundhir (RA)

308. Hazrat Yazid ibn Harith (RA) (martyred at the Battle of Badr)

309. Hazrat Abu Sirmah (RA) (a prominent local poet)

310. Hazrat Abu Isa al-Harithi (RA) (died during the caliphate of Uthman (RA))

311. Hazrat Abu Duyahah (RA) (martyred at the Battle of Khaybar)

312. Hazrat Abu Mulayl (RA)

313. Hazrat Abu Fudalah (RA)

According to some historians, the following Companions also participated in the Battle of Badr:

314. Hazrat Amr ibn Qays (RA)

315. Hazrat Abdullah ibn Thuraqah (RA)

316. Hazrat As’ad ibn Yazid (RA)

317. Hazrat Rifa’ah ibn Harith (RA)

318. Hazrat Zayd ibn Aslam (RA)

319. Hazrat Zayd ibn Wadiyah (RA)

320. Hazrat Asim ibn Bukayr (RA)

321. Hazrat Amir ibn Salamah (RA)

322. Hazrat Abdullah ibn Sa’d ibn Khaythumah (RA)

323. Hazrat Abdullah ibn Sahil (RA) (martyred at the Battle of the Trench)

324. Hazrat Abdullah ibn Umayr (RA)

325. Hazrat Abdullah ibn Qays Sakhr (RA)

326. Hazrat Abbad ibn Qays (RA)

327. Hazrat Ismat (RA)

328. Hazrat Asmat ibn Haseen (RA)

329. Hazrat Uqbah ibn Amr (RA)

330. Hazrat Umayr ibn Haram (RA)

331. Hazrat Nu’man ibn Qawqal (RA)

332. Hazrat Yazid ibn Akhnas (RA)

333. Hazrat Yazid ibn Thabit (RA) (martyred at the Battle of Yamamah)

334. Hazrat Yazid ibn Amir (RA)

335. Hazrat Abu Qatadah (RA) (d. 41 AH)

The Six Canonical Books and Their Compilers

The full names, birth years, and death years of the compilers of the Six Canonical Books are given below.

Notable Hadith Books Other Than the Sihah Sittah

The Titles of Imam Bukhari (may Allah have mercy on him)

For his unique and outstanding contributions to the collection, compilation, and preservation of Hadith, Imam Bukhari (may Allah have mercy on him) was given the titles “Imam of the Hadith Scholars” and “Commander of the Believers in Hadith.”

The Number of Hadiths in Bukhari Sharif

The total number of Hadiths in Bukhari Sharif, including those quoted more than once, is 9,082. If the muallaq, mutabiat, and mawquf narrations are excluded, the total is 7,397. If Hadiths mentioned more than once are excluded, the total is 2,062. According to another count, the number of Hadiths is 2,761.

The Names and Dates of Death of Imam Bukhari’s Principal Students

1. Ibrahim ibn Maqal ibn al-Hajjaj al-Nasafi (d. 294 AH)

2. Hammad ibn Shakir al-Nasafi (d. 311 AH)

3. Muhammad ibn Yusuf al-Farbarī (d. 320 AH)

4. Abu Talha Mansur ibn Muhammad ibn Ali ibn Karimah al-Bajdubi (d. 329 AH)

The Number of Hadiths in Muslim Sharif

This book contains a total of twelve thousand Hadiths, including Hadiths quoted more than once. Excluding those repetitions, the number of Hadiths is approximately four thousand.

The Number of Hadiths in Sunan Abu Dawud Sharif

After examining, verifying, and selecting from five hundred thousand Hadiths, Imam Abu Dawud included a total of 4,800 Hadiths in this book.

The Number of Hadiths in Al-Muwatta

The number of Hadiths narrated in Muwatta Imam Malik is 1,700.

Muttafaqun Alayh

The number of Muttafaqun Alayh Hadiths is 2,326. One statistical account states that the number of Companions was 114,000.

Indian Hadith Scholars of the Seventh Century

I am mentioning the names and dates of death of some of the Hadith scholars who lived in our subcontinent in the seventh century—

1. Shaykh Bahauddin Zakariya Multani (d. 666 AH)

2. Qazi Minhaj al-Siraj Juzjani (d. 668 AH)

3. Burhanuddin Mahmud ibn Abu al-Khayr Asad Balkhi (d. 687 AH)

4. Kamaluddin Zahid (d. 684 AH)

5. Raziuddin Badayuni (d. 700 AH)

6. Sharafuddin Abu Tawwam Bukhari Hanbali (d. 700 AH)

The Names of Five Famous Hadith Scholars of the Indian Subcontinent

1. Shah Waliullah Dehlawi (may Allah have mercy on him)

2. Shaykh Abd al-Aziz Dehlawi (may Allah have mercy on him)

3. Shaykh al-Hind Mahmud Hasan Dehlawi (may Allah have mercy on him)

4. Shaykh Muhammad Ishaq Dehlawi (may Allah have mercy on him)

5. Shaykh Abd al-Haqq Muhaddith Dehlawi (may Allah have mercy on him)

Imam Bukhari (may Allah have mercy on him)

The full name of Imam Bukhari was Abu Abdullah Muhammad ibn Ismail ibn Ibrahim. He was born in the city of Bukhara (present-day Russia) on Friday, 1 Shawwal, in 194 AH. His father died when he was young. He was raised with the care and affection of his mother. From the age of ten, he devoted himself to studying Hadith and eventually ascended to the golden summit of success.

Imam Bukhari died in the city of Khartankah (near Samarkand) on 30 Rajab, 256 AH, at the age of 62.

Imam Muslim (may Allah have mercy on him)

The full name of Imam Muslim was Abul Husayn Muslim ibn al-Hajjaj al-Qushayri al-Nishapuri. He was born in Nishapur, Khorasan, in 204 AH. From childhood, he devoted himself to learning Hadith. When Imam Bukhari arrived in Nishapur, Imam Muslim joined him. He later became a profound scholar of Hadith. Imam Muslim died in Nishapur in 261 AH at the age of 57.

Imam Nasai (may Allah have mercy on him)

The original name of Imam Nasai was Abd al-Rahman Ahmad ibn Shuayb ibn Ali ibn Bahr ibn Mannan ibn ibn Dinar al-Nasai. He was born in 215 AH in a city called Nasa in Khorasan. At the age of fifteen, he left home to study and collect Hadith. He was a great memorizer of Hadith. Imam Nasai (may Allah have mercy on him) died in Makkah in 303 AH at the age of 89.

Imam Abu Dawud (may Allah have mercy on him)

The full name of Imam Abu Dawud was Sulayman ibn al-Ashath ibn Ishaq al-Asadi al-Sijistani. He was born in 202 AH in a place called Sijistan near Kandahar and Chisht. To study Hadith, he travelled to the renowned centers of Hadith in Egypt, Syria, the Hijaz, Iraq, and Khorasan, among other places, and acquired extraordinary knowledge and profound expertise in Hadith.

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 Sulami al-Tirmidhi. He was born in 209 AH in the ancient city of Tirmidh, situated on the banks of the Jihun River. He travelled to Kufa, Basra, Rayy, Khorasan, Iraq, and the Hijaz to hear and collect Hadith, and became the possessor of immense knowledge of Hadith. He died in the city of Tirmidh itself 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 Abdullah ibn Yazid ibn Abdullah ibn Majah al-Qazwini. He was born in 209 AH in a place called Qazvin. To learn and collect Hadith, he travelled to the Hadith centers of Madinah, Makkah, Kufa, Basra, Baghdad, Wamat, Damascus, Hims, Egypt, Tinnis, Isfahan, Nishapur, and other places. He also wrote many books. Based on Hadith, he wrote a voluminous tafsir of the Noble Quran. He died on a Monday in 273 AH at the age of 64.

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