UNIVERSITY OF MAIDUGURI CENTRE FOR DISTANCE LEARNING

Transcription

1 UNIVERSITY OF MAIDUGURI CENTRE FOR DISTANCE LEARNING ISL 305: Studies on the Hadith (2 Units) Course Facilitator: Mal. Aliyu Salihu

2 STUDY GUIDE Course Code/ Title: ISL 305: Studies on the Hadith Credit Units: 2 Timing: 26hrs Total hours of Study per each course material should be twenty Six hours (26hrs) at two hours per week within a given semester. You should plan your time table for study on the basis of two hours per course throughout the week. This will apply to all course materials you have. This implies that each course material will be studied for two hours in a week. Similarly, each study session should be timed at one hour including all the activities under it. Do not rush on your time, utilize them adequately. All activities should be timed from five minutes (5minutes) to ten minutes (10minutes). Observe the time you spent for each activity, whether you may need to add or subtract more minutes for the activity. You should also take note of your speed of completing an activity for the purpose of adjustment. Meanwhile, you should observe the one hour allocated to a study session. Find out whether this time is adequate or not. You may need to add or subtract some minutes depending on your speed. You may also need to allocate separate time for your self-assessment questions out of the remaining minutes from the one hour or the one hour which was not used out of the two hours that can be utilized for your SAQ. You must be careful in utilizing your time. Your success Page 2 of 58

3 depends on good utilization of the time given; because time is money, do not waste it. Reading: When you start reading the study session, you must not read it like a novel. You should start by having a pen and paper for writing the main points in the study session. You must also have dictionary for checking terms and concepts that are not properly explained in the glossary. Before writing the main points you must use pencil to underline those main points in the text. Make the underlining neat and clear so that the book is not spoiled for further usage. Similarly, you should underline any term that you do not understand its meaning and check for their meaning in the glossary. If those meanings in the glossary are not enough for you, you can use your dictionary for further explanations. When you reach the box for activity, read the question(s) twice so that you are sure of what the question ask you to do then you go back to the in-text to locate the answers to the question. You must be brief in answering those activities except when the question requires you to be detailed. In the same way you read the in-text question and in-text answer carefully, making sure you understand them and locate them in the main text. Furthermore before you attempt answering the (SAQ) be sure of what the question wants you to do, then locate the answers in your in-text carefully before you provide the answer. Page 3 of 58

4 Generally, the reading required you to be very careful, paying attention to what you are reading, noting the major points and terms and concepts. But when you are tired, worried and weak do not go into reading, wait until you are relaxed and strong enough before you engage in reading activities. Bold Terms: These are terms that are very important towards comprehending/understanding the in-text read by you. The terms are bolded or made darker in the sentence for you to identify them. When you come across such terms check for the meaning at the back of your book; under the heading glossary. If the meaning is not clear to you, you can use your dictionary to get more clarifications about the term/concept. Do not neglect any of the bold term in your reading because they are essential tools for your understanding of the in-text. Practice Exercises a. Activity: Activity is provided in all the study sessions. Each activity is to remind you of the immediate facts, points and major informations you read in the in-text. In every study session there is one or more activities provided for you to answer them. You must be very careful in answering these activities because they provide you with major facts of the text. You can have a separate note book for the activities which can serve as summary of the texts. Do not forget to timed yourself for each activity you answered. Page 4 of 58

5 b. In-text Questions and Answers: In-text questions and answers are provided for you to remind you of major points or facts. To every question, there is answer. So please note all the questions and their answers, they will help you towards remembering the major points in your reading. c. Self Assessment Question: This part is one of the most essential components of your study. It is meant to test your understanding of what you studied so you must give adequate attention in answering them. The remaining time from the two hours allocated for this study session can be used in answering the self- assessment question. Before you start writing answers to any questions under SAQ, you are expected to write down the major points related to the particular question to be answered. Check those points you have written in the in-text to ascertain that they are correct, after that you can start explaining each point as your answer to the question. When you have completed the explanation of each question, you can now check at the back of your book, compare your answer to the solutions provided by your course writer. Then try to grade your effort sincerely and honestly to see your level of performance. This procedure should be applied to all SAQ activities. Make sure you are not in a hurry to finish but careful to do the right thing. Page 5 of 58

6 e-tutors: The etutors are dedicated online teachers that provide services to students in all their programme of studies. They are expected to be twenty- four hours online to receive and attend to students Academic and Administrative questions which are vital to student s processes of their studies. For each programme, there will be two or more e-tutors for effective attention to student s enquiries. Therefore, you are expected as a student to always contact your e- tutors through their addresses or phone numbers which are there in your student hand book. Do not hesitate or waste time in contacting your e-tutors when in doubt about your learning. You must learn how to operate , because ing will give you opportunity for getting better explanation at no cost. In addition to your e-tutors, you can also contact your course facilitators through their phone numbers and s which are also in your handbook for use. Your course facilitators can also resolve your academic problems. Please utilize them effectively for your studies. Continuous assessment The continuous assessment exercise is limited to 30% of the total marks. The medium of conducting continuous assessment may be through online testing, Tutor Marked test or assignment. You may be required to submit your test or assignment through your . The continuous assessment may be conducted more than once. You must make sure you participate in all C.A processes for without doing your C.A you may not pass your examination, so take note and be up to date. Page 6 of 58

7 Examination All examinations shall be conducted at the University of Maiduguri Centre for Distance Learning. Therefore all students must come to the Centre for a period of one week for their examinations. Your preparation for examination may require you to look for course mates so that you form a group studies. The grouping or Networking studies will facilitate your better understanding of what you studied. Group studies can be formed in villages and township as long as you have partners offering the same programme. Grouping and Social Networking are better approaches to effective studies. Please find your group. You must prepare very well before the examination week. You must engage in comprehensive studies. Revising your previous studies, making brief summaries of all materials you read or from your first summary on activities, in-text questions and answers, as well as on self assessment questions that you provided solutions at first stage of studies. When the examination week commences you can also go through your brief summarizes each day for various the courses to remind you of main points. When coming to examination hall, there are certain materials that are prohibited for you to carry (i.e Bags, Cell phone, and any paper etc). You will be checked before you are allowed to enter the hall. You must also be well behaved throughout your examination period. Page 7 of 58

8 UNIVERSITY OF MAIDUGURI CENTRE FOR DISTANCE LEARNING DEPERTMENT OF ARABIC AND ISLAMIC STUDIES ISL 305 Studies of Hadith BY A Page 8 of 58

9 INTRODUCTION TO THE MODULE This book simplifies understanding of Hadith studies to students undertaking it as a course. It treats classification of Hadith that is SAHIH, HASSAN, DAIF, and MAU-DU. The study of six authentic works of the Imams: al- BUKHARI, MUSLIM, IBN MAJAH, ABU DAWUD, TIRMIDHI, and NASA I are used as sources of texts reported. Views of some Islamic scholars on Hadith studies such as Ibadites, Shi ites, Kharijites, which led to the emergence of forgery of writing it down seem important. Page 9 of 58

10 TABLE OF CONTENTSTUDY SESSION 1: Classification of Hadith 1.1. Meaning of Hadith Sahih 1.2. Meaning of Hadith Hassan 1.3. Meaning of Da if 1.4. The meaning of Hadith Maudu Study session 2 the six authentic scholars of hadith Imam Bukhari Imam Muslim Imam Nasai Imam Abu Daud Imam Tirmidhi Imam Ibn Majah. Study session 3. The views of Islamic movement on Hadith The Sunnah view The Shi ah view The Ibadi view The Khariji`ats view. Study session 4. Emergence of forged Hadith 4.1. The international fabrication The unintentional fabrication Means for fabrication in Hadith. Page 10 of 58

11 STUDY SESSION 1: Classification of Hadith INTRODUCTION The scholars of Hadith have classified traditions generally with three or four based on their authenticity with particular reference to the character of those who handed down the traditions that is (reporters). The genuineness of Isnad (Chain of transmission) and Matn text of Hadith) the classifications are: Sahih, Hassan, Da if, and Maudu. LEARNING OUTCOMES FOR SESSION 1 When you have studied this Session, you should be able to: 1. Explain the term classifications of Hadith 2. Discuss Sahih 3. Elaborate on Hassan 4. Explain Da if 5. Identify Maudu 1.1. MEANING OF HADITH SAHIH This refers to all traditions which are handed down through a complete chain (Muttasil al-isnad) by pious ( Adil) and perfect ( Dabit) men; who have been distinguished for their integrity and sharp memories which is neither Shadh.(where a reliable reporter contradicts a number of few or more reliable Page 11 of 58

12 reporters) nor (Ma lul) (where a Secret defect exist). This is the definition of Ibn Hazar which was also accepted by Imam an- Nawawi and all the well known scholars of Hadith. From the above definition of Hadith of Sahih, therefore, we can understand that there are five conditions which must be established in a Hadith before it can be classified as Sahih. The conditions are follows: 1. The chain of transmission must be perfectly coupled and there should be no gab in the chain of narrators. 2. All the reporters must be pious and trustworthy 3. All the reporters must be perfect in their understanding of the tradition and posses perfect memory from the time they handed it down to others. 4. A Sahih Hadith should never be Shadh where a reliable narrator contradicts must reliable or some reliable narrators. 5. There should be no any secret defect6in either the Isnad or Matn. All Muslims are obliged to use Ahadith declared as Sahih after fulfilling all the above stipulated conditions. Activity 1 What is al-hadith ass-sahih? Page 12 of 58

13 1.2. MEANING OF HADITH HASAN Hassan tradition is considered to be a complete chain of which is transmitted by trust worthy narrators who posses good memory but not as sharp as the reporters of Sahih and it is neither Shadh nor ma lul. The only difference between Hassan and Sahih is that the narrators of the latter not posses sharp and perfect memory as the narrators of the former. Muslims are obliged to accept and make use of all Ahadith declared as Hassan by the scholars of Hadith after applying the entire various tests for the authentication of the tradition. This form of Hadith is commonly found in the six well known collections of Hadith with the exception of Sahih Bukhari and Muslim MEANING OF DA IF The traditions reported by some narrators who are of questionable authority are referred to as da if weak. In other words, this is a tradition where the qualities of Sahih and Hassan cannot be found. The da if traditions are of different categories taking into consideration the degree or types of defects in the chain of narrators (Isnad) and the texts (matn) of the tradition. Some of the da if (weak) traditions are as follows: Page 13 of 58

14 MURSAL: this is the tradition where the last narrators who actually heard the Hadith from the Prophet are dropped. For example, where a follower of a companion (Tabi i) narrate directly from the Prophet dropping the actual companion who originally narrated the Hadith from the chain. For example where a Tabi i says: The Prophet (SAW) said: This is called Mursal or Tabi i. But if a companion omits the name of another companion than such tradition is called Mursal al-sahabah. The latter is accepted without any suspicious while the former is doubtful hence da if. AL-MUNQATI: this is a tradition the chain of which is not complete. One narrator other than the companion is not mentioned by the transmitter. AL-MAUDU: literally, means to conceal or hide defect, this is a tradition in which a narrator deliberately refused to mention the actual name of the reporter. From whom he received the Hadith due to some of his defects so as to hide it; this type of Hadith is also known as Mu allah THE MEANING OF HADITH MAUDU The term applied to a Hadith, the text of which goes against the established norms of the Prophet (SAW) or the reporter include; a liar, for example the 40 th Page 14 of 58

15 Hadith known as Wadi anniyya ; or small collection of Hadith that were fabricated and claimed to have been reported by ALI AR-RIDA the eighth Imam of the twelve Shi ites (cf. Adh-Dhahabi, 36). discrepancies found in the dates or times of a particular incident (see A number of Hadith scholars have collected fabricated Hadiths separately in order to distinguish them from other Hadiths. Among them were Ibn Al-Jauzi in Al-Maudu at, Al-Jaurzaqani in Kitab al-abatil, Al- Suyuti in al-la ali Al- Masnu ali fil hadith Al-Maudu ah and Ali Al-Qari in Al-Maudu at. Some of these Hadith were known to be spurious by the confession of their invention for example Muhammad Ibn Sa id Al-Maslub used to say; it is not wrong to fabricate an Isnad for a sound statement (AS - SAKHAWI 1:264). Another notorious inventor, Abdulkarim Abu Arza; who was killed and crucified by Muhammad ibn Sulaiman ibn Ali governor of Basrah, Admitted that he had fabricated four thousand ahadith declaring lawful the prohibited and vice versa. The Maudu Hadith is also recognized by external evidence related to An- Nawawi s Taqrib 1:275). For example, when the second Caliph Umar bin Al- Khattab decided to expel the Jews from Khaibar some Jewish dignitaries brought a document to Umar apparently proving that the Prophet (SAW) had intended that they stay there by exempting them from paying the Jizyah. The Page 15 of 58

16 document contained the names of two companions as witness to that effect Sa ad ibn Mu adh and Mu awiyah bin Abi Sufyan. Umar rejected the document out rightly noting that it was fabricated because the conquest of Khaibar took place in 7 A.H, just after the battle of the Trench and Mu awiyyah embraced Islam in 8 A.H. after the conquest of Mekkah. Similarly there are cases related to Isra illiyat (Isra ilites tradition) as that is narration. From the Jews and Christian which were wrongly attributed to the Prophet (SAW). Activity 2 1. What is different categories of dai`f tradition? 2. discuss fully on Hadith al-maudu` SUMMARY OF SESSION 1 In session 1, you have learnt: The meaning of each class of Hadith and grasp the way and manner each playing its roles according to the precepts taken by the scholars of the Hadith in sourcing the true Hadith from the falsehood ones. I.T.Q: when you have completed this session you will be able to answer this question: What is Sahih Tradition? Page 16 of 58

17 I.T.A: Sahih Tradition is considered to be a complete chain of which is transmitted by trust worthy narrators who posses good memory but not as sharp as the reporters of Sahih SELF -ASSESSMENT QUETIONS FOR SESSION 1 When you have completed this session, you can test your achievement of learning outcomes by answering these questions: 1. Explain the term Hadith Sahih and Hassan 2. Differentiate between the hadith Da if and Maudu Hadith 3. Explain the criteria taken by the scholars of hadith in sifting the authentic ( sahih hadith). Reference/ SUGGESTION FOR FURTHER AZAMI, M.M., (1977), Hadith Methodology and Literature. Indianapolis, Indiana Page 17 of 58

18 SESSION 2 A STUDY ON THE SIX AUTHENTIC SCHOLARS OF HADITH INTRODUCTION The course examines the history of all the six authentic collectors of Hadith; and their struggle towards achieving their objectives in sifting the authentic Hadith from the false ones. LEARNING OUTCOMES FOR SESSION 2 After studying this session, you should be able to: 1. Enumerate the six collectors of Hadith 2. Identify their actual role in the dissemination and development of Hadith Literature. 3. Outline challenges encountered by each of the six authentic collectors of Hadith exercise. 4. Discuss Hadith criticism 2.0. THE SIX AUTHENTIC SCHOLARS OF HADITH The following scholars are regarded as six most reliable collectors of Hadith. The traditions reported in their works remain trust worthy, reliable and valid for several successive generations. The collectors are: 2.1. IMAM BUKHARI Abu Abdullahi Muhammad Ibn Isma il Ibn Ibrahim Ibn al-mughira al Jafa I was born on Friday 13 th Shawwal 194 A.H.at Bukhara. His father Ismail was a Page 18 of 58

19 scholar of Hadith, who studied the subject under some very famous scholars such as Malik bin Anas, Hammad Ibn Zaid and Ibn Mubarak. Bukhari began the study of Hadith while he was quite young, perhaps less than 10 years of age. By the age of sixteen, he had memorized many books of prominent early scholars such as; Ibn al- Mubarak, Waki etc. He did not content himself with memorizing Hadith and books of early scholars but also learned the biography of all the narrators who took part in transmission of any Hadith, their date of birth, place of birth, death, and so on. He stayed in Hijaz for six years to learn Hadith. He journeyed to Baghdad eight times. In one of his journey to Adam Ibn Abu Ayas his money was finished and was penniless he had to live a time on leaves of wild plants. He was an excellent Mark man and used to go outside for practice that he may be ready for Jihad all the times. He was very generous to his students. His scribe Muhammad Ibn Abu Hatim says: Bukhari used to wake up in the night dozens of times, lit the lamp by flint, made some Marks on certain Hadith and then sleep. I asked him; Why did you not call me and you suffer all these things alone. He replied: you are young and I did not wish to disturb your sleep. When Bukhari arrived in Baghdad, scholars gathered to examine his famous memory. They appointed ten men so that every one of them to read ten Page 19 of 58

20 Hadith of the Prophet. All of them changed the Isnad and put it with different Matn. One by one they began to read Hadith asking him whether he knows it. He constantly replied not known to me. But those who know that it was an actual examination of Bukhari said that, he understood the case; while the general impression was that Bukhari s knowledge was very bad. After the questions ended, he systematically explains to them which Isnad belongs to which Hadith. In his last days Bukhari faced some hardship and that the governors ordered him to leave the country. Bukhari died on Saturday night of Id in 256 A.H. a. HIS WORKS Bukhari compiled many works some of them perished while others are in our hands, these include: i. Qadaya as Sahaba, wa al- Tabi ins: This was compiled when he was eighteen and at present is no information is available about it. ii. Raf al Yadain iii. Qira at Khalf al-imam iv. Al-Tafsir al Kabir v. Al-Musnad al-kabir vi. Tarikal Awsat vii. Tarikh-Al-Kabir viii. Tarikh al-saghir Page 20 of 58

21 ix. Sahih of Bukhari and many others The above mentioned books have been published some of them several times. However his mostly famous work is Sahih of Bukhari. Its full title is: Al- Jami al-musnad al Sahih al Mukhtasar min umur Rasulullahi wa sunanihi wa Ayyamihi which means; An epitome containing, The Prophet, his sunnah and his wars. He spent sixteen years in its compilation. It seems that he made the frame work for his book while he was in Mecca in the Masjid al-haram. He worked on it continuously until a final dress was made in the Masjid of the Prophet (SAW). It was said that for every Hadith he selected to incorporate in his Sahih al- Bukhari he had to take bath, ablution and pray two Rakaat (voluntary) and make Istikhara for that intention. Later on if he was satisfied he put the Hadith in his book. b. NUMBER OF HADITH IN SAHIH OF BUKHARI Bukhari habitually took a portion of the Hadith for heading of the chapter. Also he repeated Hadith time after time according to the legal deductions. The number of Hadith in his book is 9,082 but without repetition it goes down to 2,602. This number does not include Hadith Mauqufah and sayings of the successors. c. BUKHARI S CRITERIA IN SELECTING MATERIALS Most of the authors of six principal books of Hadith did not describe their criteria in selecting the materials, but it is possible to conclude from their Page 21 of 58

22 writings. Two scholars of the sixth century, Hazimi and Maqdisi studied the subject. They studied the qualities of narrators whose Hadith have been recorded in those books and tried to find out a general rule. Hazimi says that those scholars had certain criteria in accepting narrators whose hadith they were going to record in their books. For example, one who wishes to record only authentic Hadith must be careful of the narrator and his teacher and their positions. Sometimes a narrator would be very good and accurate in narrating from one teacher ( Sheikh) while he may commit mistake in narrating from another one. It means that in the first case his Hadith would be accepted while he committed mistake in that in the first case it would be rejected. To explain it simply Hazimi takes the example of Zuhri who had a great number of students. Hazimi divided them into five categories. i. Narrators from Zuhri who possessed high quality of ( Itqan) accuracy ( Hifz) excellent memory and a length companionship with Zuhri accompanying him even in his journey. ii. The second group was also like the first group but they did not spend sufficient time with Zuhri so as to be able to remember his Hadith thoroughly and accurately and thus were placed a little below group one. iii. Those who lived long with Zuhri like the first group but have been criticized by the scholars. Page 22 of 58

23 iv. Those who have been criticized by the scholars and meanwhile did not spend much time in the learners of Zuhri. v. Those who are held as weak narrators or not known to early scholars. In his Sahih, Imam Bukhari mostly recorded the Hadith narrated by the first group but sometimes recorded the Hadith of the second group as well. Imam Muslim sometimes recorded the Hadith of the famous scholars of the third group as well. However, Nasa I and Abu Dawud quoted frequently from the first, second and the third group. Abu Dawud sometimes mentioned Hadith of the four groups as well. Tirmizhi recorded Hadith of the first second, third and fourth group, but he described the weak narrators, a method not generally applied by Nasa I or Abu Dawud. Thus, it is obvious that not all the scholars were famous like al- Zuhri, nor did all of them too have so many students. Therefore, the rule which I have mentioned now regarding the group of the students of a certain scholar is applicable only to a famous scholar who had many students. In case of a scholar who had few students, Bukhari and Muslim accepted the material on the basis of trust worthiness and accuracy. Therefore, they sometimes recorded Hadith even if the narrator had no other fellow who transmitted the same Hadith as they were sure about the accuracy of that narrator due to their examination in other Page 23 of 58

24 matters; but in most of the cases they recorded the Hadith of trustworthy person which was attested to by other student witness. d. EXEGESES OF SAHIH AND CRITICISM Hundred of the exegeses have been written on the book some of them exceeding 25 volumes, the best ones are: i. Fathul Bari by Ibn Hayar (d.852) is the best available one. ii. Umdatul Qari by Alni (d.855) iii. Irshad as- Sair by qastalam (d.923) Many scholars criticized Bukhari s work. The criticism concerns about 80 narrators and some 110 Hadith. The Criticism showed that though these Hadith were not mistaken or false they did not measure up to the high standard which was set by Bukhari. A comparable example would be that of some colleges which do not accept any student with less than A grade but after thorough check it may be found that they accepted in the, mass of students a few students of lower grade, say of grade C. This criticism implies that the highest grade was given to Bukhari after serious examination. But it seems that in accepting the narration of these low grade scholars he had some other evidence which satisfied him about the corrections of the Hadith he accepted. Page 24 of 58

25 While speaking about al-tirmizhi, Ibn Abi Laila said; Muhammad ibn Ismail (al-bukhari) said; ibn Abi Laila is truthful but I do not transmit any Hadith through him as it is not known which of his ahadith are correct and which one are erroneous. And anyone who are of this kind I did not relate Hadith through him. It means that even a scholar of this grade was not acceptable to Bukhari except if he finds some means to differentiate among his Hadith. For example, if he had old copies or original of the teachers of Ibn Abi Laila, and which was later transmitted by him Bukhari would accept these Hadith, because he would be sure that Ibn Abi Laila did not commit a mistake in transmission of these Hadith. May Allah (SWT) reward them all and we too IMAM MUSLIM Abu Hussain Muslim bin al- Hajjaj was born in 204 A.H. He began the study of Hadith in 218 A.H. at the age of 15 years. In his journey Imam Muslim visited almost all the centers of learning several times. He visited Iraq, Hijaz, Syria and Egypt. A host of biographical works have mentioned names of his teachers. These teachers include Zuhair Ibn Harb, Said ibn Mansur Abdullah ibn Humaid Dhulali, Al-Bukhari ibn Ma in, ibn Abi Shaiba etc. While both the number of his teachers and students were very large, hundreds of people read his books. These include Imam Tirmizhi Ibn Abi Hatim al-razi, Ibn Khuzaimah etc. Page 25 of 58

26 a. HIS WORKS He compiled many books such as: i. Al-Asma wa al-kima ii. iii. iv. Al- Iqran Al-Tanyis Al-Tarikh v. Al-Tabaqat vi. vii. viii. Al-Jami Al-Sahih Al-Masnad Hadith Amr Bin Shu aib According to the report of Ibrahim bin Subyan bin Muhammad, Imam Muslim compiled three books of Musnadat which: 1. He read to the people 2. Contain Hadith of even of some weak narrations 3. Contain even the names of weak narrators, and some of these works have been published while others still exist in manuscripts in different libraries. However, his most important work is the Sahih which is the short form of the title. The original title is Al-Musnad as Sahih al- Mukhtasar Min as Sunan, Bi naql al- adl An al-aqad Min al- Rasulallah. b. NATURE OF HIS WORK Page 26 of 58

27 Imam Muslim could neither pay attention to legal extraction nor did he mention the chapters which were added later. Attention was to some extent paid on Mutaba at and Shawahid. This book comes next to the Sahih of Bukhari and a vast literature has been produced around the book. It seems that Muslims presented his book al- Sahih to Abu Zur ah and whenever Abu Zur ah pointed out any defect in any, Hadith Muslim would omit it without hesitation. This was because he did not want record Sahih Hadith according to his own criteria alone rather he recorded only what was unanimously accepted as authentic. According to the numbering of Muhammad Abu Bagi of Sahih Muslims, it contains 3033 ahadith. His method of numbering was not based on Isnad system. He based his counting on subjects. We know Muhaddithun usually count by Isnad and, therefore, if we apply their method the number would increase perhaps to double. c. EXEGESES OR COMMENTARIES There are many commentaries on this book. The most popular and widely used one is that of Imam an- Nawawi (d.676) called Al-Minhaj Fi Sharh Muslim bin al-hajjaj. This commentary has been published several times. Activity 1 Discuss fully on Imam al-bukhari and Imam Muslim and their authentic Sahih book. Page 27 of 58

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29 2.3 IMAM NASAI Abu Abdurrahman Ahmad bin Shuaib bin Ali bin Sinan bin Bakr al- Khurasani al- Nasa I was born in 215 A.H. He took extensive journey to learn Ahadith of the Prophetic Isnad. He started traveling for this purpose when he was 15 years old. He travelled out to learned ahadith in Khursan, Iraq, Arabia, Egypt and Jazirah etc. He was a great scholar and critic. Some of the later scholars even esteemed him higher than Imam Muslim in his knowledge of ahadith. He accompanied the governor of Egypt during the Jihad period of expansion of Islam. He was very brave and in the military camp he used to guide the governor and army by teaching them the sunna of the Prophet (SAW) and encourage them to follow it. An-Nasri was very accurate in his recording of traditions. When there was some misunderstanding between him and his teacher, al-harith bin Miskin, therefore, Nasa i did not participate in the circle of al-harith but sat somewhere from where he could learn what was taught without being seen. When recording their ahadith, al- Nasa I used to write: I heard this ahadith while it was read to al-harith b. Miskin. a. HIS WORKS Imam Nasa i has compiled many works some of which are: 4. As Sunan al-kubra 5. As Siman al-mujtaba 6. Kitab al-tanyis Page 29 of 58

30 7. Kitab al-du afa 8. Khasa is Ali 9. Musnad Ali 10.Musnad Malik 11.Mana Sik al Hajj 12.Tafsir It is quite possible that some of the above mentioned books may be part of Sinan al-kubra b. SUNAN OF NASA I However, his most famous work is as al- Mujtaba, which as a matter of fact, is a selection from al- Sunan al- Kubra. Al-Nasa I presented it to the governor of Ramrah and the governor asked him whether or not all the ahadith recorded are authentic? He replied in the negative and the governor asked him to select only authentic ones so as to have al-mujtaba compiled into a book form. But Nasa i was not contented by this even when he knew that if he did so his book authentic. He recorded even weak ahadith as well. This it seems that the story of the governor is of doubtful nature. Actually, it is part of his methodology to record the different Isnad of the ahadith and point out where some mistakes have been committed by narrators. He would then explain what is correct. His intention by recording weak ahadith mostly was to show the nature of defects in such ahadith. It was assumed for a Page 30 of 58

31 long time that as Sunan al- Kubra had been lost, but lately it has been discovered in turkey and half of it is in Mau in india. c. COMMENTARIES ON SUNAN In this regards, the book of Nasa i did not attract the attention of early scholars. Much lately Suyuti wrote a short commentary on the book, titled: Zahrur Rabi ala Al- Mujtaba, which has been published several times. Nasa i died in 303 A.H. Scholars had different opinion about the causes as well as the place of his death IMAM ABU DAWUD Abu Dawud Suleiman bin al- Ash ath al-azdi-as-sijistani was born in 202 A.H. He must have studied the Quran, Arabic literature and some other subjects as it was the custom of the time before studying the traditions of the Prophet. It was reported that he journeyed to Khurasan, Rayy, Harat, Kufa, Baghdad, Tarsus, Damascus, Egypt, and Basra for the study of advanced religious knowledge. He went to Baghdad for learning ahadith when he was less the 20 years and spent 20 years in tarsus. There he gained a wide reputation in his life time. Basra was deserted due to disturbance of Zanj in 257 A.H. The Governor Abu Ahmed visited Abu Dawud in his house in Baghdad and requested him to move to Basra so that the deserted city may be rehabilitated by his presence and gathering of the scholars and students. The students are unanimously about his Page 31 of 58

32 ability in ensuring peaceful co-existence, trustworthiness, honesty and accuracy. Above all, he was a good lawyer and a very good critic. It is interesting to read that while criticizing the ahadith, he sometimes checked the written material, papers and ink to discover their age. He criticized his own son Abdullah denouncing him as a liar. He was married and had children. One of his teenage sons used to go with him to study in the circles of hadith scholars. a. HIS WORKS His works include the following. 1. Al-Marasil 2. Masa il-al-imam Ahmed 3. An- Nasikh wal- Mansukh 4. Risalah fi Wasf Kitab as Sunan 5. Az-Zuhd 6. Sunnan-al-Khallal 7. Sunnan-al-Daraqutni 8. Sunnan-al-Darimi 9. Sunnan-al- Sahl bin Abu Sahl 10. Sunnan-al-Shafi i 11. Sunnan-al-Musa bin Tariq. 2.5 IMAM TIRMIDHI Page 32 of 58

33 Muhammed bin Isa bin Saura bin Musa bin Al-Dhahak At-Tirmidhi; was born in the year 209A.H. He began his rihlai (scholarship adventure) for the study of hadith probably in 235A.H. and returned to his home town Khurasan before 250 A.H. He compiled his work after this date. He was very much influenced by Bukhari as he explicitly states in his book ILAL that he did not find one like Bukhari in Iraq or Khurasan. Tirmidhi died on 13 th Rajab, 279A.H. a. HIS WORKS His works include the following: 1. Al- Jami al-muktasar Mni as-sunan an Rasulillah. 2. Tawarikh. 3. Al- Ilal 4. Al- Ilal al kabir 5. Shama il 6. Asma as- Sahaba 7. Al- Asma wal- Kuna 8. Al- Athar al Mauqufa His most famous work is al Jami or al- Sunnan al Tirmidhi. b. AIMS OF THE AUTHOR (a) To collect the ahadith of the prophet. (b) To discuss the legal opinion of early Imam regarding the subject. Therefore he mentioned only those ahadith which were mentioned by the early scholars; Page 33 of 58

34 as the basis for their legal decision. However, there are a few ahadith may be three or four which are exempted from this rule. (c) To discuss the quality of ahadith and if there was any illa weakness or sickness he would explain it. The book has been divided in 50 sub-books (Kitab). It contains altogether 3956 ahadith. e. COMMENTARIES ON THE SUNAN OF TIRMIDHI There have been many commentaries compiled on this work. The best one available at present is the work of Abdul-Rahman Mubarakpuri, title: Tuhfal-al- Ahwadhi in 4 volumes, and has been reprinted several times. Page 34 of 58

35 2.6. IMAM IBN MAJAH He is Abu Abdullah Muhammad bin Yazid ar-rabi ibn Majah al Qazwini was born in 209 A.H. It is not mentioned at what age he began the study of ahadith. Ali bin Muhammad al-tanafasi (d. 233) was the earliest of the teachers. It means that ibn Majah began the study of ahadith before 233A.H. at about 15 or 20 as it was the custom of that period. He began his journey for the learning of ahadith after 230 AH. He visited Khurasan, Iraq, Hijaz, Syris, Egypt e.t.c. he died on Monday 21 Ramadan 273 AH. His son Abdullah has been mentioned as the one who put him in the grave and was assisted by his two uncles. The scholars are unanimously on ibn Majah s great scholarship and trustworthiness. a. HIS WORKS His works include Tafsir, Al Tarikh, of the biography of the narrators of ahadith and Sunan. At present we have no information about his Tafsir and Tarikh. It seems that both of them have been lost for a long time. However, Sunan of Ibn Majah is very famous. Hundreds of libraries contain manuscripts of his work. This book has been published many times. In a later period it became one of the six famous books which are called The Six Principal Works ( al-saha al-sitta). It does not mean that all the ahadith recorded in their six books are authentic, it means that Page 35 of 58

36 majority of them are authentic with exception of Sahih of Bukhari and that of the Muslim. b. HIS METHODOLOGY OF SELECTING THE MATERIAL He did not mention his criteria for selecting the material. Neither did he mention the aim he had in his mind in compiling this work. His book is the lowest grade in the collection of the six principal works. His books contain 4341 ahadith; out of them 3002 have been recorded by authors of the remaining five books, either by all or by one of them. There remain 1339 ahadith which have been recorded by ibn Majah alone and not recorded by the other five. These may be put in the following grading: 428 ahadith out of 1339 are authentic. 199 ahadith out of 1339 are good 613 ahadith out of 1339 are of the weak Isnad 99 ahadith out of 1339 are of Munkar or Makdhub The other scholars such as Abu Dawud and Tirmidhi also recorded weak ahadith, but they mostly noted them in their book, but ibn Majah, even when he recorded a false ahadith, went our silently. Therefore a lot of discussion has gone on among scholars about this book to the effect that some other books deserve to be mentioned in Six Principle works instead of that by ibn Maja. Scholars like ibn Athir (d.606), Mughlata I (d.7 63) etc. disliked putting this book with the other five books. As a matter of fact, to count it as one of the six Page 36 of 58

37 principle work or to take it out of them would not affect the book by any way. Because every hadith recorded in these books is searched according to its own merit and not as hadith quoted from one of the six works. c. MAIN FEATURES OF SUNNA IBN MAJAH The book has a very little repetition and it is one of the best in arrangement of chapter and sub-chapters, a fact which is recognized by many scholars. It is divided in the edition of M. Fuwad Abdul Baqi in 37 chapters (Kitab) and contains 4341 ahadith. d. COMMENTARIES OF SUNAN IBN MAJAH It has not been very lucky in attracting the attention of scholars. Very few commentaries have been written. The best one perhaps is of Mughlata i (d.762) tittle: Al-I lam bi Sunani hi Alaihis-Salam (incomplete) and not published yet. ACTIVITY 2 Mention the contribution of the following Imams to the field of Hadith. Imam nasai, tirmizi, abu dauda and ibn majah. SUMMARY OF SESSION 2 In session 2, you have learnt that: The topic comprehensively portrays the life and struggle of all the six collectors of ahadith and their contribution to the field of ahadith studies. It also Page 37 of 58

38 highlights the methods of sifting the pure ahadith from, the numerous and false ones. I.T.Q: when you have completed this session you will be able to answer this question: Mention the name of six authentic scholars of Hadith. I.T.A: the six authentic scholars of Hadith are: Imam al-bukhari, Muslim, Nasai, Abu dawud, tirmizhi, Ibn majah. SELF -ASSESSMENT QUETIONS FOR SESSION 2 When you have completed this session, you can test your achievement of learning outcomes by answering these questions: 1. Discuss the contribution of Imam Bukhari to the field of hadith studies. 2. Compare and contrast the methodology of sifting hadith by Bukhari and Muslim within the other four collectors. 3. Why was it that Muslims regard Imam Nas I as a hero and brave? Reference/ SUGGESTION FOR FURTHER Azami, M. M., (1977), Hadith Methodology and Literature. Indianapolis, Indina Page 38 of 58

39 STUDY SESSION 3 THE VIEW OF ISLAMIC MOVEMENTS ON HADITH INTRODUCTION This topic attempts to explore the relationship of the Islamic movements and also critically examine their position in dealing with hadith studies. LEARNING OUTCOMES FOR SESSION 3 After studying this session, you should be able to: i. Discuss the views of some of the Islamic movements on hadith studies ii. Examine their contribution in the field of hadith studies. 3.1 THE SUNNI VIEW The Sunni canon of hadith took its final form close to three centuries after the death of Muhammed (SAW). Later scholars may have debated the authenticity of particular hadith but the authority of the canon as a whole was not questioned. This canon called the six major hadith collections include: Name Collector Size Sahih Buhari Imam Bukhari (d.870) ahadith Sahih Muslim Muslim bin Hajjaj (d.875) 74 included Sunan Abu Dawud Abu Dawud (d.888) 77. Page 39 of 58

40 Sunnan Tirmidhi At Tirmidhi (d.892) 80. Sunnan al- Sughra Al Nasa I (d.915) 83 Sunan bin Maja Ibn Maji (d.886) 86. Sahih Bukhari and Sahih Muslim are usually considered the most reliable of the collections. There is some debate over whether the sixth member of this canon should be ibn Majah or the Muwatta of Imam Malik which is the earliest hadith canon but predates much of the methodology developed by the classic hadith scholars. While there are still many traditional Muslims who rely on the Ulama and the long tradition of hadith collection and criticism, other contemporary Sunni Muslims are willing to reconsider tradition. Liberal Muslims are most apt to trust the individual conscience, but there are also Salafis who demand the same freedom. The Salafis claim that the ordinary believer can trust his or her own judgment (even if he or she is not trained in Islamic scholarship) if he or she relies on Bukhari and Muslim, the commentators deemed to be most correct (Sahih) and ignores the weak hadith. Activity 1 What are the six major hadith collections you learnt? Page 40 of 58

41 3.2 THE SHI AH VIEW Shi ah Muslims trust traditions transmitted by Muhammed descendants through Fatima Zahra. There are various sects within Shi ah Islam and within each sect, various traditions of scholarship. Each sect and each scholar may differ as to the hadith to be accepted as realistic and those to be rejected. It should be noted that Shi I scholars do not believe that everything in the four major books are Sahih authentic. Every hadith must be individually examined through the process of Ilm-ul-Hadith. Any hadith that conflicts with the Quran is immediately thrown out. The purpose for the existence of such hadith in Shi ah books is to be used as example of unusable Da if (weak) hadith. 3.3 IBADI VIEW Ibadi Islam (found mainly in the Arabian kingdom of Oman) accepts many Sunni hadith while rejecting others and accepts some hadith, not accepted by Sunnis. Ibadi Jurisprudence is based only on the hadith accepted by Ibadi, which are far less numerous than those accepted by Sunnis. Several Ibadians founding figures in particular Jabir bin Zaid were accepted as a reliable narrator by Sunni scholars as well as Ibadi ones. The principal hadith collection accepted by the Ibadis is al Jami al Sahih, also called Musnad al- Rabi bin Habib as rearranged by Abu Yaqub bin Ibrahim al Warijlami. A large proportion of its narration is via Jabir bin Zaid or Abu Yaqub; most are reported by Sunnis, while several are not. The total number of Page 41 of 58

42 hadith it contains is 1005 and an Ibadi tradition recounted by al-rabi has he that there are only 4000 authentic prophetic traditions. The rules used for determining the reliability of a hadith are giving by Abu Yaqub al-warijlani, and are largely similar to those used by Sunni s; they criticize some of the companion (Sahaba), believing that some were corrupted after the reign of the first two Caliph.The Ibadi Jurists accept hadith narrating the words of Muhammad s (SAW) companions as a third basis for legal rulings alongside the Quran and hadith relating Muhammad s words. 3.4 THE KHAWARIJITES VIEW Kharijites (Khawarij litrally means those who went out), is a general term embracing various Muslims who, while initially supporting the caliphate of the fourth and final caliph Rightly guided Caliph Ali bn AbiTalib, later rejected him. They first emerged in the late 7 th century A.D, concentrated in today s southern Iraq, and are distinct from Sunni and Shiites. Kharijite theology was a form of radical extremism, preaching, uncompromising observance of the teaching of the Quran in the defiance of corrupt authorities. They preached absolute equality of the faithful opposition to the aristocracy of the Quraysh which had grown more pronounced under the Umayyad caliphate. They spread their view by violence, complicit which they considered to be the righteous jihad (struggle) and the sixth pillar of Islam. They believe that anybody who commits a grave sin is no longer a Muslim and is Page 42 of 58

43 subject to excommunication, warfare and death; unless the person repents. They believed that leader of the Muslim community can be any good Muslim, even a slave, provided he has the community support in emphasis on the need to depose unjust any ruler and believing that the ruler should be a member of Muhammad s tribe, the Quraysh. Having a strong emphasis on the need to depose unjust rulers and believing that the current leaders of the Muslim community were guilty of grave sin, they withdrew themselves from the rest of the Muslim community started camping together and wage war against their perceived enemies. They believed that they are the people of evil. Thus they believed most of the Sunni traditions alongside with the Shi ites are of extremists perception. Activity 2 State the views of shei`its and kharijiet on the Hadith. SUMMARY OF SESSION 3 In Session 3, you have learnt: The views of all the Islamic movement were thoroughly discussed and access their views and opinion on the studies of hadith.. I.T.Q: when you have completed this session you will be able to answer this question: what is the views of Mu`tazilih on the holy Qur an? Page 43 of 58

44 I.T.A: the logical conclusion of the Mu`tazilite views on the Qur an is that the Quran is created. SELF -ASSESSMENT QUETIONS FOR SESSION 3 When you have completed this Session, you can test your achievement of learning outcomes by answering these questions: 1. Discuss the Sunni views in regard to studies of hadith. 2. What is view of Ibadis in relation to the Sunni perception of hadith? Reference/ SUGGESTION FOR FURTHER Ali M.M (1986). The Religion of Islam. Taj Company, New Delhi Azami, M. M., (1977), Hadith Methodology and Literature. Indianapolis, Indian Page 44 of 58

45 STUDY SESSION 4 EMERGENCE OF FORGED HADITH INTRODUCTION It is a well known fact that some people are always trying to forge valuable things such as diamond, jewels or work of art, etc. For Muslims, except the Qur an, there was and is nothing more precious than the Sunnah of the prophet. Therefore, from different motives and for different purposes, different kind of people fabricated a variety of ahadith. Some of them were heretics; others were those who had lost their countries to Islam and, still others illiterate though sometimes well- intentioned, Muslims themselves. The attribution of the false statement to the Prophet (SAW) may be divided into two: 1. International fabrication of hadith, that is usually called Maudu. 2. Unintentional attribution of the false hadith to the Prophet (SAW) by mistake despite due care or due carelessness. That is usually called hadith Batil. The result in both conditions is the same that is the statement is falsely attributed to the Prophet (SAW). Therefore the scholars who collected a hadith of this sort put them together and did not make separate books for these two types. In many cases did not draw a line between Maudu and batil even in judgment though it would have been useful to know it. Page 45 of 58

46 LEARNING OUTCOMES FOR SESSION4 After studying this unit, you should be able to: i. Understand what is meant by forge hadith ii. Differentiate between the Sahih (genuine hadith) and that of the false one iii. Understand the position of false hadith in the hadith studies. 4.1 THE INTERNATIONAL FABRICATION 1. According scholars of hadith criticism, those who committed this great sin belong to different categories. Among them were the zindiqs who could not fight Islam openly, and took shelter under the cloak of scholarship. The zindiq included Mughira bin sa d al-kufi and Muhammad bin sa id al Shami who was crucified for treachery. They imitated the learned scholars, fabricated ahadith and narrated them to cast doubt in people s minds. Muhammad b. Sa id al- Shami who was crucified reported from Humaid from Anas from the prophet (SAW) saying: I am the seal of the prophets there will be no prophet after me unless Allah wills. He forged this exception to support the heresy and infidelity to which he summoned people and to buttress his claim to be a prophet. Page 46 of 58

47 However a very important point ought to be noticed. There were a number of people who were reported to have said that they fabricated certain ahadith or so many ahadith. Their claims have been reported without giving any detail of the materials. Sometimes this statement was giving by someone who was to be punished for a certain crime. In some other cases it is attributed to a certain person that after repentance he confessed that he fabricated so many ahadith, and he did not know what to do, early scholars have mentioned their statement without giving any detail. In my opinion, this statement is not sufficient. After confession we grade him as a liar. And it may be a part of conspiracy that when that person was unable to destroy the faith of the people in the Sunnah of the prophet (SAW) he used this final trick. It is unanimously held that if a man told a lie about the hadith of the prophet, his transmission would not be accepted even after he repented. Therefore to judge the fabrication of hadith, we cannot depend on the statement of a liar. 1. There were some weak minded people who fabricated ahadith with good intention in their mind. Abu Umara al-marwazi says that Abu Isma was asked; where did you get from Ikrima from ibn Abbas ahadith about h excellent of the Quran Sura by Sura, when Ikrima s students do not posses this? It ought to be noticed how the scholars were making cross references to detect the fault and falsehood. He replied, I saw that people Page 47 of 58