Hadith

Hadith
Hadith ( transliteration: al-adth, pl. aadth; lit. "Narrative") are oral traditions relating to the words and deeds of the Islamic prophet Muhammad. Hadith collections are regarded by all traditional schools of jurisprudence as important tools for determining the Muslim way of life, the sunnah.
Contents

1 Definition and usage 2 Format 3 Overview 4 History 5 Use 6 Science of hadith 7 Views o 7.1 Muslim view o 7.2 Sunni view o 7.3 Shi'a view 7.3.1 Ibadi view o 7.4 Non-Muslim views 8 See also 9 Notes 10 References o 10.1 Further reading 11 External links
o
11.1 Hadith collections
Definition and usage

Linguistically the word hadith means: that which is new from amongst things or a piece of information conveyed either in a small quantity or large. The Arabic plural is adth. In English academic usage, hadith is often both singular and plural.[citation needed] And hadith is what is spoken by the speaker. Tahdith is the infinitive, or verbal noun, of the original verb form. Therefore, hadith is not the infinitive,[1] rather it is a noun.[2] In Islamic terminology, the term hadith refers to reports about the statements or actions of Muhammad, or about his tacit approval of something said or done in his presence.[3] Classical hadith specialist Ibn Hajar says that the intended meaning of "hadith" in religious tradition is something attributed to Muhammad, as opposed to the Qur'an.[4] Other associated words possess similar meanings: "khabar" (news, information) often refers to reports about Muhammad, but sometimes refers to traditions about his companions (sahba) and their successors from the following generation (tbi'n); conversely, "athar" (trace, vestige) usually refers to traditions about the companions and successors, though sometimes connotes traditions about Muhammad. The word sunnah (custom) is also used in reference to a normative custom of Muhammad or the early Muslim community.[3]
Format
A hadith consists of two aspects: the text of the report (matn) containing the actual narrative; and the chain of narrators (isnad, or sanad), which documents the route by which the report has been transmitted.[3] The "sanad" is so named due to the reliance of the hadith specialists upon it in determining the authenticity or weakness of a hadith.[clarification needed][5] The sanad consists of a chain of the narrators each mentioning the one from whom they heard the hadith until mentioning the originator of the matn along with the matn itself. The first people who received hadith were the companions; so they preserved and understood it, knowing both its generality and particulars, and then conveyed it to those after them as they were commanded. Then the generation following them, the Followers received it thus conveying it to those after them and so on. So the companion would say, I heard the Prophet say such and such. The Follower would then say, I heard a companion say, I heard the Prophet. The one after him (after the Follower) would then say, I heard someone say, I heard a Companion say, I heard the Prophet and so on.[6]
Overview
Hadith were originally oral traditions of Muhammad's actions and customs. From the first Fitna of the 7th century people questioned the sources of hadiths. [7] This resulted in a list of transmitters, for example "A told me that B told him that Muhammad said." Hadith were eventually written down, evaluated and gathered into large collections mostly during the reign of Umar II (bin Abdul Aziz, grandson of Umar bin Khattab(RAA)2nd Caliph) during the 8th century, and also in the 9th century. These works are referred to in matters of Islamic law and history to this day.
History
Traditions of the life of Muhammad and the early history of Islam were passed down orally for more than a hundred years after Muhammad's death in AD 632. Muslim historians say that Caliph Uthman (the third khalifa, or successor of Muhammad, who had formerly been Muhammad's secretary), was the first to urge Muslims to write the Qur'an in a fixed form, and to record the hadith. Uthman's labours were cut short by his assassination, at the hands of aggrieved soldiers, in 656. The Muslim community (ummah) then fell into a prolonged civil war, which Muslim historians call the Fitna. After the fourth caliph Ali ibn Abi Talib was assassinated in 661, the Umayyad dynasty seized control of the Islamic empire. Ummayad rule was interrupted by a second civil war (the Second Fitna), re-established, and ended in 758 when the Abbasid dynasty seized the caliphate, and held it, at least in name, until 1258. Muslim historians say that hadith collection and evaluation continued during the first Fitna and the Umayyad period. However, much of this activity was presumably oral transmission from early Muslims to later collectors, or from teachers to students. If any of these early scholars committed any of these collections to writing, they have not survived. The histories and hadith collections we have today were written down at the start of the Abbasid period, more than a hundred years after Muhammad's death. Scholars of the Abbasid period were faced with a huge corpus of miscellaneous traditions, some of them flatly contradicting each other. Many of these traditions supported differing views on a variety of controversial matters. Scholars had to decide which hadith were to be trusted as authentic and which had been invented for political or theological purposes. To do this, they used a number of techniques which Muslims now call the science of hadith. At the beginning of the 7th century, those receiving the hadith started to question the sources of the saying. The hadith were eventually recorded in written form, had their Isnad evaluated, and were gathered into large collections during the 8th century.
Use
The overwhelming majority of Muslims consider hadith to be essential supplements to and clarifications of the Qur'an, Islam's holy book. In Islamic jurisprudence, the Qur'an contains many rules for the behavior expected of Muslims but there are no specific Qur'anic rules on many religious and practical matters. Muslims believe that they can look at the way of life, or sunnah, of Muhammad and his companions to discover what to imitate and what to avoid. Muslim scholars also find it useful to know how Muhammad or his companions explained the revelations, or on what occasion Muhammad received them. Sometimes this will clarify a passage that otherwise seems obscure. Hadith are a source for Islamic history and biography. For the vast majority of devout Muslims, authentic hadith are also a source of religious inspiration. Non-Muslim scholars note that there is a great overlap between the records of early Islamic traditions. Accounts of early Islam are also to be found in:

sira (biographies of Prophet Muhammad) tafsir (exegesis on the Qur'an) fiqh (Islamic jurisprudence)
Science of hadith
Terminology History of Hadith ... Ilm ar-Rijal ...

Narrators of hadith ... Terminology Isnad chain of narrators Matn hadith text
Riwayah narration technical terms Musnad supported Mursal hurried Ahaad single narrator Munqati broken muttasil uninterrupted isnad Gharib strange/rare Shadhdh irregular Munkar denounced/rejected Mudraj interpolated Da'if jiddan very weak
Isra'iliyat Regarding authenticity Mutawatir agreed upon

Sahih authentic Hasan fair Da'if weak Mawdo fabricated Mudtarib shaky Sharh comments Hadith collection
Other

The science of hadith (Arabic: Ùlum al-hadith) is a method of textual criticism developed by early Muslim scholars in determining the veracity of reports attributed to Muhammad. This is achieved by analyzing the text of the report, the scale of the report's transmission, the routes through which the report was transmitted, and the individual narrators involved in its transmission. On the basis of these criteria, various classifications were devised for hadith. The earliest comprehensive work on the science of hadith was Abu Muhammad alRamahurmuzi's "al-Muhaddith", while another significant work was al-Hakim al-Naysaburi's "al-Ma`rifat ùlum al-hadith". Ibn al-Salah's "Ùlum al-hadith" is considered the standard classical reference on the science of hadith.[3] Hadith are generally categorized as sahh (sound, authentic), da`f (weak), or mawd` (fabricated). Other classifications used also include: hasan (good), which refers to an otherwise sahh report suffering from minor deficiency, or a weak report strengthened due to numerous other corroborating reports; and munkar (ignored) which is a report that is rejected due to the presence of a solitary and generally unreliable transmitter.[8] Both sahh and hasan reports are considered acceptable for usage in Islamic legal discourse. Classifications of hadith may also be based upon the scale of transmission. Reports that pass through many reliable transmitters at each point in the isnad up until their collection and transcription are known as mutawtir. These reports are considered the most authoritative as they pass through so many different routes that collusion between all of the transmitters becomes an impossibility. Reports not meeting this standard are known as ahad, and are of several different types.[3] Another area of focus in the study of hadith is biographical analysis (ìlm al-rijl, lit. "science of people"), in which details about the transmitter are scrutinized. This includes analyzing their date and place of birth; familial connections; teachers and students; religiosity; moral behaviour; literary output; their travels; as well as their date
of death. Based upon these criteria, the reliability (thiqt) of the transmitter is assessed. Also determined is whether the individual was actually able to transmit the report, which is deduced from their contemporaneity and geographical proximity with the other transmitters in the chain.[9] Examples of biographical dictionaries include Ibn Hajar al-Asqalani's "Tahdhb al-Tahdhb" or al-Dhahabi's "Tadhkirat al-huffz."[10]
Views
urrently there is little communication between the world of Muslim hadith scholarship and Western academia. Muslim scholars and friends reject the Westerners as Orientalists who are hostile to religion in general and Islam in particular. Western academics tend to dismiss Muslim scholars as irrelevant, bound as they are to a millenniaold technique of hadith evaluations which modern scholarship regards as out-dated. However, some Muslim scholars have undergone Western academic training and attempted to mediate between the traditional Muslim and the secular Western view. Notable among these was Fazlur Rahman Malik (19191988) who argued that while the chain of transmission of the hadith may often be spurious, the matn can still be used to understand how Islam can be lived in the modern world. Liberal movements within Islam tend to agree with Rahman's views to varying degrees.
Muslim view
Muslims who accept hadith believe that trusted hadith are in most cases the words of Muhammad and not the word of God. Hadith Qudsi forms a partial exception; these (few) hadith are said to recount divine revelations given to Muhammad but not included in the Qur'an. However, the words (as opposed to the substance) are believed to be Muhammad's own, and not divine. While both hadith and Qur'an have been translated, most Muslims believe that translations of the Qur'an are inherently deficient, amounting to little more than a commentary upon the text. There is no such belief regarding hadith. Practicing Muslims cleanse themselves (wudu) before reading or reciting the Qur'an; there is no such requirement for reading or reciting the hadith. Even for Muslims who accept the hadith, they are lower in rank when compared to the Qur'an. Muslims also use the Ahadith to interpret parts of the Qur'an when verses are not clear or even when verses are clear to achieve an in-depth understanding. This process is called Tafsir.
Sunni view
Part of a series on
Hadith collections
Most famous Sunni six major collections (Al-Sihah al-Sittah):
1. 2. 3. 4. 5. 6. Sahih al-Bukhari Sahih Muslim Sunan an-Nasa'i al-Sughra Sunan Abi Dawood Sunan al-Tirmidhi Sunan Ibn Maja
Shi'a Twelver collections:

Nahj al-Balagha "The Four Books" (Al-Kutub Al-Arb'ah)
1. Kitab al-Kafi of Kulainy 2. Man la yahduruhu al-Faqih of Shaikh Saduq 3. Tahdhib al-Ahkam by Shaikh Tusi
4. al-Istibsar by Shaykh Tusi Ibadi collections:
al-Jami' as-Sahih by al-Rabi' ibn Habib
Tartib al-Musnad by alWarijlani Sunni collections Al-Muwatta Musnad Ahmad ibn Hanbal 780-855 Sahih Ibn Khuzaymah 923 Sahih Ibn Hibbaan 965 Al-Mustadrak alaa alSahihain 1014 Mawdu'at al-Kubra 11281217 Riyadh as-Saaliheen 1233 - 1278 Mishkat al-Masabih - 1340 Talkhis al-Mustadrak 1274-1348 Majma al-Zawa'id 13351405 Bulugh al-Maram 13721449 Kanz al-Ummal 1500th Shi'a Twelver collections The book of Sulaym ibn Qays 600th Al-Sahifa al-Sajjadiyya 678-713 Wasael ush-Shia 1600s Bihar al-Anwar 1600s Haqq al-Yaqeen 1600s Ain Al-Hayat 1600s Sharh Usul al-Kafi ?-1081 Shi'a Ismaili collections Qalam-e-Mowla Daim al-Islam Mu'tazili collections Nahj with comments ?1258

The Sunni canon of hadith took its final form more than 230 years after the death of Muhammad (632 AD). 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, includes: Name Sahih Bukhari Sahih Muslim Sunan Abi Da'ud Sunan al-Tirmidhi Sunan al-Sughra Sunan Ibn Maja Collector Size Imam Bukhari (d. 870) 7275 hadiths Muslim Ibn al-Hajjaj (d. 875) included 9200 Abu Da'ud (d. 888) al-Tirmidhi (d. 892) al-Nasa'i (d. 915) Ibn Maja (d. 886)
Sahih Bukhari and Sahih Muslim are usually considered the most reliable of these collections. There is some debate over whether the sixth member of this canon should be Ibn Maja 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 ulema and its 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 sahih, and ignores the weak hadith.
Shi'a view
Shi'a Muslims do not use the Six major Hadith collections followed by the Sunni because the majority of the companions who passed down these hadith (in the Six major Hadith collections) are considered to have erred by accepting the Caliphate of Abu Bakr, Umar and Uthman in preference to Ali, and consequently, Shia believe, cannot be regarded as reliable transmitters of hadith. Shia trust traditions transmitted by the Imams, Muhammad's descendants through Fatima Zahra.[11] Although Twelver Shi'ism is by far the largest branch of Shi'i Islam, there are various branches within Shi'ism and within each branch, various traditions of scholarship. Each branch and scholar may differ as to the hadith to be accepted as reliable and those to be rejected. Four prominent Twelver Shi'a hadith collections are written by three authors who are known as the `Three Muhammads`.[11] They are: Name Usul al-Kafi Man la yahduruhu al-Faqih Al-Tahdhib Al-Istibsar Collector Size Muhammad ibn Ya'qub al-Kulayni al-Razi(329 AH) 15,176 hadith Muhammad ibn Babuya 9,044 Shaykh Muhammad Tusi 13,590 Shaykh Muhammad Tusi 5,511
Unlike Akhbari Twelver Shi'a, Usuli Twelver Shi'a scholars do not believe that everything in the four major books are sahih. Every hadith must be individually examined through the process of ilm-ul-hadith. Any hadith that conflicts with the Quran or logic is excluded. [12] Nizari Ismaili have a book of speeches of Ali called Qalame-Mowla. For Mustaali Ismaili, a book of hadith called Daim al-Islam narrates events of the Imams of the Fatimid Empire. 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 Ibadis, which are far less numerous than those accepted by Sunnis. Several of Ibadism's founding figures - in particular Jabir ibn Zayd - were noted for their hadith research, and Jabir ibn Zayd is accepted as a reliable narrator by Sunni scholars as well as Ibadi ones. The principal hadith collection accepted by Ibadis is al-Jami'i al-Sahih, also called Musnad al-Rabi ibn Habib, as rearranged by Abu Ya'qub Yusuf b. Ibrahim al-Warijlani. A large proportion of its narrations are via Jabir ibn Zaid or Abu Yaqub; most are reported by Sunnis, while several are not. The total number of hadith it contains is 1005, and an Ibadi tradition recounted by al-Rabi has it that there are only 4000 authentic prophetic hadith. The rules used for determining the reliability of a hadith are given by Abu Ya'qub al-Warijlani, and are largely similar to those used by Sunnis; they criticize some of the companions, believing that some were corrupted after the reign of the first two caliphs. The Ibadi jurists accept hadith narrating the words of Muhammad's companions as a third basis for legal rulings, alongside the Qur'an and hadith relating Muhammad's words.
Non-Muslim views
Early Western exploration of Islam consisted primarily of translation of the Qur'an and a few histories, often supplemented with disparaging commentary. In the nineteenth century, scholars made greater attempts at impartiality, and translated and commented upon a greater variety of texts. By the beginning of the twentieth century, Western scholars of Islam started to critically engage with the Islamic texts, subjecting them to the same agnostic, searching scrutiny that had previously been applied to Christian texts (see higher criticism). Ignaz
Goldziher is the best known of these turn-of-the-century critics, who also included D. S. Margoliuth, Henri Lammens, and Leone Caetani. Goldziher writes, in his Muslim Studies:
... it is not surprising that, among the hotly debated controversial issues of Islam, whether political or doctrinal, there is not one in which the champions of the various views are unable to cite a number of traditions, all equipped with imposing isnads
The next generations of Western scholars were also sceptics, on the whole: Joseph Schacht, in his Origins of Muhammadan Jurisprudence (1959), argued that isnads going back to Muhammad were in fact more likely to be spurious than isnads going back to the companions. The focus of his thesis was to prove the legal hadith were all spurious until proven otherwise. John Wansbrough, in the 1970s, and his students Patricia Crone and Michael Cook were even more sweeping in their dismissal of Muslim tradition, arguing that even the Qur'an was likely to have been collected later than claimed.[citation needed] Contemporary Western scholars of hadith include:

Herbert Berg, The Development of Exegesis in Early Islam (2000) Fred M. Donner, Narratives of Islamic Origins (1998) Wilferd Madelung, Succession to Muhammad (1997)
Madelung has immersed himself in the hadith literature and has made his own selection and evaluation of tradition. Having done this, he is much more willing to trust hadith than many of his contemporaries. Some quotes:
Wilferd Madelung[13] work with the narrative sources, both those that have been available to historians for a long time and others which have been published recently, made it plain that their wholesale rejection as late fiction is unjustified and that with [not without] a judicious use of them, a much more reliable and accurate portrait of the period can be drawn than has been realized so far.
Harald Motzki:[7]
the mere fact that ahadith and asanid were forged must not lead us to conclude that all of them are fictitious or that the genuine and the spurious cannot be distinguished with some degree of certainty.
Gregor Schoeler:[14] The current research on the life of Muhammad is characterized by the fact that two groups of researchers stand directly opposed to one another: The one group advocates, somewhat aggressively, the conviction that all transmitted traditions, in part because of great inner contradictions, legendary forms, and so forth, are to be rejected. The other group is opposed to that view. According to these researchers, the Islamic transmission, despite all these defects, has at least a genuine core, which can be recognized using the appropriate source-critical methods. The difficulty certainly consists of finding criteria by which the genuine is to be differentiated from the spurious.
Ignaz Goldziher[15] was of the opinion that most hadiths had been invented by the transmitters to justify certain opinions of their own. According to him hadiths should not be seen as authentic historical accounts. Goldzihers suggestion has been refuted to a certain level by Fuat Sezgin[16]. According to Fuat Sezgin most Hadiths are authentic.
See also

Science of hadith Ibn al-Nafis Hadith collection
Notes
1. ^ Lisan al-Arab, by Ibn Manthour, vol. 2, pg. 350; Dar al-Hadith edition. 2. ^ al-Kuliyat by Abu al-Baqa al-Kafawi, pg. 370; Al-Resalah Publishers. This last phrase is quoted by alQasimi in Qawaid al-Tahdith, pg. 61; Dar al-Nafais. 3. ^ a b c d e "Hadith," Encyclopedia of Islam. 4. ^ Fath al-Bari, vol. 1, pg. 193 (page number of the original Maktabah al-Salafiyah edition as appears in the Dar Taibah printing). Al-Suyuti quotes this in his Tadrib al-Rawi, vol. 1, pg. 42 (Dar al-Asimah edition). 5. ^ Tadrib al-Rawi, vol. 1, pgs. 39-41 with abridgement; I left out the majority if not the entirety of the etymology of each term. Suyuti refers this discussion to either both Tibi and Ibn Jamaah or one to the exception of the other; for details refer to the text. 6. ^ Ilm al-Rijal wa Ahimiyatih, by Mualami, pg. 16, Dar al-Rayah. I substituted the word sunnah with the word hadith as they are synonymous in this context. 7. ^ a b http://people.uncw.edu/bergh/par246/L21RHadithCriticism.htm 8. ^ See: o "Hadith," Encyclopedia of Islam Online; o "Hadith," Encyclopedia of Islam and the Muslim world. 9. ^ Berg (2000) p. 8 10. ^ See: o Robinson (2003) pp. 69-70; o Lucas (2004) p. 15 11. ^ a b Momen, Moojan, Introduction to Shi'i Islam, Yale University Press, 1985, p.174 12. ^ Page 1 13. ^ The Succession to Muhammad, page xi 14. ^ Gregor Schoeler, Berg (2003), p. 21 15. ^ see his Muhammedanische Studien, second volume (Halle, 1888) 16. ^ see his Geschichte des arabischen Schrifttums, first volume (Leiden, 1967)
References

Berg, H. (2000). The development of exegesis in early Islam: the authenticity of Muslim literature from the formative period. Routledge. ISBN 0700712240. Lucas, S. (2004). Constructive Critics, Hadith Literature, and the Articulation of Sunni Islam. Brill Academic Publishers. ISBN 9004133194. Robinson, C. F. (2003). Islamic Historiography. Cambridge University Press. ISBN 0521629365. Robson, J.. "Hadith". in P.J. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel and W.P. Heinrichs. Encyclopaedia of Islam Online. Brill Academic Publishers. ISSN 1573-3912.
Further reading

Brown, J. (2007). The Canonization of al-Bukhari and Muslim: The Formation and Function of the Sunni Hadith Canon. Leiden: Brill, 2007. Juynboll, G. H. A. (2007). Encyclopedia of Canonical Hadith. Leiden: Brill, 2007. Lucas, S. (2002). The Arts of Hadith Compilation and Criticism. University of Chicago. OCLC 62284281. Musa, A. Y. Hadith as Scripture: Discussions on The Authority Of Prophetic Traditions in Islam, New York: Palgrave, 2008
External links
Hadith collections

Read and Search Hadith on Website and Mobile Phone Hadiths (reported Sayings by The Prophet) A collection of reported sayings by the prophet, and an essay on the sources of Hadiths and their validity The Seven Canonical Hadith Collections Searchable hadith Database Hadeeth Encyclopedia Hadeeth Search
Renowned Hadith Collection Search Hadith in Arabic at Ekabakti for Bukhari, Muslim, Tarmizi, Ibnu Majah, Nasaie and Abu Daud
Hadith
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Hadith ( transliteration: al-adth, pl. aadth; lit. "narrative") are oral traditions relating to the words and deeds of the Islamic prophet Muhammad. Hadith collections are regarded by all traditional schools of jurisprudence as important tools for determining the Muslim way of life, the sunnah.
Contents
[hide]

1 Definition and usage 2 Format 3 Overview 4 History 5 Use 6 Science of hadith 7 Views o 7.1 Muslim view o 7.2 Sunni view o 7.3 Shi'a view 7.3.1 Ibadi view o 7.4 Non-Muslim views 8 See also 9 Notes 10 References o 10.1 Further reading 11 External links
o
[edit] Definition and usage

Linguistically the word hadith means: that which is new from amongst things or a piece of information conveyed either in a small quantity or large. The Arabic plural is adth. In English academic usage, hadith is often both singular and plural.[citation needed] And hadith is what is spoken by the speaker. Tahdith is the infinitive, or verbal noun, of the original verb form. Therefore, hadith is not the infinitive,[1] rather it is a noun.[2] In Islamic terminology, the term hadith refers to reports about the statements or actions of Muhammad, or about his tacit approval of something said or done in his presence.[3] Classical hadith specialist Ibn Hajar says that the intended meaning of "hadith" in religious tradition is something attributed to Muhammad, as opposed to the Qur'an.[4] Other associated words possess similar meanings: "khabar" (news, information) often refers to reports
about Muhammad, but sometimes refers to traditions about his companions (sahba) and their successors from the following generation (tbi'n); conversely, "athar" (trace, vestige) usually refers to traditions about the companions and successors, though sometimes connotes traditions about Muhammad. The word sunnah (custom) is also used in reference to a normative custom of Muhammad or the early Muslim community.[3]
[edit] Format
[edit] Overview
[edit] History
Main article: History of Hadith Traditions of the life of Muhammad and the early history of Islam were passed down orally for more than a hundred years after Muhammad's death in AD 632. Muslim historians say that Caliph Uthman (the third khalifa, or successor of Muhammad, who had formerly been Muhammad's secretary), was the first to urge Muslims to write the Qur'an in a fixed form, and to record the hadith. Uthman's labours were cut short by his assassination, at the hands of aggrieved soldiers, in 656. The Muslim community (ummah) then fell into a prolonged civil war, which Muslim historians call the Fitna. After the fourth caliph Ali ibn Abi Talib was assassinated in 661, the Umayyad dynasty seized control of the Islamic empire. Ummayad rule was interrupted by a second civil war (the Second Fitna), re-established, and ended in 758 when the Abbasid dynasty seized the caliphate, and held it, at least in name, until 1258. Muslim historians say that hadith collection and evaluation continued during the first Fitna and the Umayyad period. However, much of this activity was presumably oral transmission from early Muslims to later collectors, or from teachers to students. If any of these early scholars committed any of these collections to writing, they have not survived. The histories and hadith collections we have today were written down at the start of the Abbasid period, more than a hundred years after Muhammad's death. Scholars of the Abbasid period were faced with a huge corpus of miscellaneous traditions, some of them flatly contradicting each other. Many of these traditions supported differing views on a variety of controversial matters. Scholars had to decide which hadith were to be trusted as authentic and which had been invented for political or theological purposes. To do this, they used a number of techniques which Muslims now call the science of hadith. At the beginning of the 7th century, those receiving the hadith started to question the sources of the saying. The hadith were eventually recorded in written form, had their Isnad evaluated, and were gathered into large collections during the 8th century.
[edit] Use

[edit] Science of hadith

Part of a series on the
Science of hadith
Narrators of hadith ... Terminology Isnad chain of narrators Matn hadith text Riwayah narration technical terms Musnad supported Mursal hurried Ahaad single narrator Munqati broken muttasil uninterrupted isnad Gharib strange/rare Shadhdh irregular Munkar denounced/rejected Mudraj interpolated Da'if jiddan very weak Isra'iliyat Regarding authenticity Mutawatir agreed upon

Other

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The science of hadith (Arabic: Ùlum al-hadith) is a method of textual criticism developed by early Muslim scholars in determining the veracity of reports attributed to Muhammad. This is achieved by analyzing the text of the report, the scale of the report's transmission, the routes through which the report was transmitted, and the individual narrators involved in its transmission. On the basis of these criteria, various classifications were devised for hadith. The earliest comprehensive work on the science of hadith was Abu Muhammad alRamahurmuzi's "al-Muhaddith", while another significant work was al-Hakim al-Naysaburi's "al-Ma`rifat ùlum al-hadith". Ibn al-Salah's "Ùlum al-hadith" is considered the standard classical reference on the science of hadith.[3] Hadith are generally categorized as sahh (sound, authentic), da`f (weak), or mawd` (fabricated). Other classifications used also include: hasan (good), which refers to an otherwise sahh report suffering from minor deficiency, or a weak report strengthened due to numerous other corroborating reports; and munkar (ignored) which is a report that is rejected due to the presence of a solitary and generally unreliable transmitter.[8] Both sahh and hasan reports are considered acceptable for usage in Islamic legal discourse. Classifications of hadith may also be based upon the scale of transmission. Reports that pass through many reliable transmitters at each point in the isnad up until their collection and transcription are known as mutawtir. These reports are considered the most authoritative as they pass through so many different routes that collusion between all of the transmitters becomes an impossibility. Reports not meeting this standard are known as ahad, and are of several different types.[3] Another area of focus in the study of hadith is biographical analysis (ìlm al-rijl, lit. "science of people"), in which details about the transmitter are scrutinized. This includes analyzing their date and place of birth; familial connections; teachers and students; religiosity; moral behaviour; literary output; their travels; as well as their date of death. Based upon these criteria, the reliability (thiqt) of the transmitter is assessed. Also determined is whether the individual was actually able to transmit the report, which is deduced from their contemporaneity and geographical proximity with the other transmitters in the chain.[9] Examples of biographical dictionaries include Ibn Hajar al-Asqalani's "Tahdhb al-Tahdhb" or al-Dhahabi's "Tadhkirat al-huffz."[10]
[edit] Views
This article needs additional citations for verification.
Please help improve this article by adding reliable references. Unsourced material may be challenged and removed. (September
2007)
Currently there is little communication between the world of Muslim hadith scholarship and Western academia. Muslim scholars and friends reject the Westerners as Orientalists who are hostile to religion in general and Islam in particular. Western academics tend to dismiss Muslim scholars as irrelevant, bound as they are to a millenniaold technique of hadith evaluations which modern scholarship regards as out-dated. However, some Muslim scholars have undergone Western academic training and attempted to mediate between the traditional Muslim and the secular Western view. Notable among these was Fazlur Rahman Malik (19191988) who argued that while the chain of transmission of the hadith may often be spurious, the matn can still be used to understand how Islam can be lived in the modern world. Liberal movements within Islam tend to agree with Rahman's views to varying degrees.
[edit] Muslim view

Muslims who accept hadith believe that trusted hadith are in most cases the words of Muhammad and not the word of God. Hadith Qudsi forms a partial exception; these (few) hadith are said to recount divine revelations given to Muhammad but not included in the Qur'an. However, the words (as opposed to the substance) are believed to be Muhammad's own, and not divine. While both hadith and Qur'an have been translated, most Muslims believe that translations of the Qur'an are inherently deficient, amounting to little more than a commentary upon the text. There is no such belief regarding hadith. Practicing Muslims cleanse themselves (wudu) before reading or reciting the Qur'an; there is no such requirement for reading or reciting the hadith. Even for Muslims who accept the hadith, they are lower in rank when compared to the Qur'an.
Muslims also use the Ahadith to interpret parts of the Qur'an when verses are not clear or even when verses are clear to achieve an in-depth understanding. This process is called Tafsir.
[edit] Sunni view

Part of a series on
Hadith collections
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1. Kitab al-Kafi of Kulainy 2. Man la yahduruhu al-Faqih of Shaikh Saduq 3. Tahdhib al-Ahkam by Shaikh Tusi 4. al-Istibsar by Shaykh Tusi Ibadi collections:
Tartib al-Musnad by alWarijlani Sunni collections Al-Muwatta Musnad Ahmad ibn Hanbal 780-855 Sahih Ibn Khuzaymah 923 Sahih Ibn Hibbaan 965 Al-Mustadrak alaa alSahihain 1014 Mawdu'at al-Kubra 11281217 Riyadh as-Saaliheen 1233 - 1278 Mishkat al-Masabih - 1340 Talkhis al-Mustadrak 1274-1348 Majma al-Zawa'id 13351405 Bulugh al-Maram 13721449 Kanz al-Ummal 1500th Shi'a Twelver collections
The book of Sulaym ibn Qays 600th Al-Sahifa al-Sajjadiyya 678-713 Wasael ush-Shia 1600s Bihar al-Anwar 1600s Haqq al-Yaqeen 1600s Ain Al-Hayat 1600s
Sharh Usul al-Kafi ?-1081 Shi'a Ismaili collections Qalam-e-Mowla Daim al-Islam Mu'tazili collections Nahj with comments ?1258
[edit] Shi'a view

Unlike Akhbari Twelver Shi'a, Usuli Twelver Shi'a scholars do not believe that everything in the four major books are sahih. Every hadith must be individually examined through the process of ilm-ul-hadith. Any hadith that conflicts with the Quran or logic is excluded. [12] Nizari Ismaili have a book of speeches of Ali called Qalame-Mowla. For Mustaali Ismaili, a book of hadith called Daim al-Islam narrates events of the Imams of the Fatimid Empire. [edit] 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 Ibadis, which are far less numerous than those accepted by Sunnis. Several of Ibadism's founding figures - in particular Jabir ibn Zayd - were noted for their hadith research, and Jabir ibn Zayd is accepted as a reliable narrator by Sunni scholars as well as Ibadi ones. The principal hadith collection accepted by Ibadis is al-Jami'i al-Sahih, also called Musnad al-Rabi ibn Habib, as rearranged by Abu Ya'qub Yusuf b. Ibrahim al-Warijlani. A large proportion of its narrations are via Jabir ibn Zaid or Abu Yaqub; most are reported by Sunnis, while several are not. The total number of hadith it contains is 1005, and an Ibadi tradition recounted by al-Rabi has it that there are only 4000 authentic prophetic hadith. The rules used for determining the reliability of a hadith are given by Abu Ya'qub al-Warijlani, and are largely similar to those used by Sunnis; they criticize some of the companions, believing that some were corrupted after the reign of the first two caliphs. The Ibadi jurists accept hadith narrating the words of Muhammad's companions as a third basis for legal rulings, alongside the Qur'an and hadith relating Muhammad's words.
[edit] Non-Muslim views

Early Western exploration of Islam consisted primarily of translation of the Qur'an and a few histories, often supplemented with disparaging commentary. In the nineteenth century, scholars made greater attempts at impartiality, and translated and commented upon a greater variety of texts. By the beginning of the twentieth century, Western scholars of Islam started to critically engage with the Islamic texts, subjecting them to the same agnostic, searching scrutiny that had previously been applied to Christian texts (see higher criticism). Ignaz Goldziher is the best known of these turn-of-the-century critics, who also included D. S. Margoliuth, Henri Lammens, and Leone Caetani. Goldziher writes, in his Muslim Studies:
The next generations of Western scholars were also sceptics, on the whole: Joseph Schacht, in his Origins of Muhammadan Jurisprudence (1959), argued that isnads going back to Muhammad were in fact more likely to be spurious than isnads going back to the companions. The focus of his thesis was to prove the legal hadith were all spurious until proven otherwise. John Wansbrough, in the 1970s, and his students Patricia Crone and Michael Cook were even more sweeping in their dismissal of Muslim tradition, arguing that even the Qur'an was likely to have been collected later than claimed.[citation needed] Contemporary Western scholars of hadith include:

Harald Motzki:[7]
[edit] See also

[edit] Notes
1. ^ Lisan al-Arab, by Ibn Manthour, vol. 2, pg. 350; Dar al-Hadith edition. 2. ^ al-Kuliyat by Abu al-Baqa al-Kafawi, pg. 370; Al-Resalah Publishers. This last phrase is quoted by alQasimi in Qawaid al-Tahdith, pg. 61; Dar al-Nafais. 3. ^ a b c d e "Hadith," Encyclopedia of Islam. 4. ^ Fath al-Bari, vol. 1, pg. 193 (page number of the original Maktabah al-Salafiyah edition as appears in the Dar Taibah printing). Al-Suyuti quotes this in his Tadrib al-Rawi, vol. 1, pg. 42 (Dar al-Asimah edition). 5. ^ Tadrib al-Rawi, vol. 1, pgs. 39-41 with abridgement; I left out the majority if not the entirety of the etymology of each term. Suyuti refers this discussion to either both Tibi and Ibn Jamaah or one to the exception of the other; for details refer to the text. 6. ^ Ilm al-Rijal wa Ahimiyatih, by Mualami, pg. 16, Dar al-Rayah. I substituted the word sunnah with the word hadith as they are synonymous in this context. 7. ^ a b http://people.uncw.edu/bergh/par246/L21RHadithCriticism.htm 8. ^ See: o "Hadith," Encyclopedia of Islam Online; o "Hadith," Encyclopedia of Islam and the Muslim world. 9. ^ Berg (2000) p. 8 10. ^ See: o Robinson (2003) pp. 69-70; o Lucas (2004) p. 15 a b 11. ^ Momen, Moojan, Introduction to Shi'i Islam, Yale University Press, 1985, p.174 12. ^ Page 1 13. ^ The Succession to Muhammad, page xi 14. ^ Gregor Schoeler, Berg (2003), p. 21 15. ^ see his Muhammedanische Studien, second volume (Halle, 1888) 16. ^ see his Geschichte des arabischen Schrifttums, first volume (Leiden, 1967)
[edit] References
Berg, H. (2000). The development of exegesis in early Islam: the authenticity of Muslim literature from the formative period. Routledge. ISBN 0700712240.
Lucas, S. (2004). Constructive Critics, Hadith Literature, and the Articulation of Sunni Islam. Brill Academic Publishers. ISBN 9004133194. Robinson, C. F. (2003). Islamic Historiography. Cambridge University Press. ISBN 0521629365. Robson, J.. "Hadith". in P.J. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel and W.P. Heinrichs. Encyclopaedia of Islam Online. Brill Academic Publishers. ISSN 1573-3912.
[edit] Further reading

[edit] External links

Wikiquote has a collection of quotations related to: Hadith

Hadith, article on Enyclopaedia Britannica Online Understanding Islam through Hadith by Ram Swarup
[edit] Hadith collections

Read and Search Hadith on Website and Mobile Phone Hadiths (reported Sayings by The Prophet) A collection of reported sayings by the prophet, and an essay on the sources of Hadiths and their validity The Seven Canonical Hadith Collections Searchable hadith Database Hadeeth Encyclopedia Hadeeth Search Renowned Hadith Collection Search Hadith in Arabic at Ekabakti for Bukhari, Muslim, Tarmizi, Ibnu Majah, Nasaie and Abu Daud
Hadith
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Hadith ( transliteration: al-adth, pl. aadth; lit. "narrative") are oral traditions relating to the words and deeds of the Islamic prophet Muhammad. Hadith collections are regarded by all traditional schools of jurisprudence as important tools for determining the Muslim way of life, the sunnah.
Contents
[hide]

1 Definition and usage 2 Format 3 Overview 4 History 5 Use 6 Science of hadith 7 Views o 7.1 Muslim view o 7.2 Sunni view o 7.3 Shi'a view
7.3.1 Ibadi view 7.4 Non-Muslim views 8 See also 9 Notes 10 References o 10.1 Further reading 11 External links o o
[edit] Definition and usage

Linguistically the word hadith means: that which is new from amongst things or a piece of information conveyed either in a small quantity or large. The Arabic plural is adth. In English academic usage, hadith is often both singular and plural.[citation needed] And hadith is what is spoken by the speaker. Tahdith is the infinitive, or verbal noun, of the original verb form. Therefore, hadith is not the infinitive,[1] rather it is a noun.[2] In Islamic terminology, the term hadith refers to reports about the statements or actions of Muhammad, or about his tacit approval of something said or done in his presence.[3] Classical hadith specialist Ibn Hajar says that the intended meaning of "hadith" in religious tradition is something attributed to Muhammad, as opposed to the Qur'an.[4] Other associated words possess similar meanings: "khabar" (news, information) often refers to reports about Muhammad, but sometimes refers to traditions about his companions (sahba) and their successors from the following generation (tbi'n); conversely, "athar" (trace, vestige) usually refers to traditions about the companions and successors, though sometimes connotes traditions about Muhammad. The word sunnah (custom) is also used in reference to a normative custom of Muhammad or the early Muslim community.[3]
[edit] Format
[edit] Overview
[edit] History
Main article: History of Hadith Traditions of the life of Muhammad and the early history of Islam were passed down orally for more than a hundred years after Muhammad's death in AD 632. Muslim historians say that Caliph Uthman (the third khalifa, or successor of Muhammad, who had formerly been Muhammad's secretary), was the first to urge Muslims to write the Qur'an in a fixed form, and to record the hadith. Uthman's labours were cut short by his assassination, at the hands of aggrieved soldiers, in 656.
The Muslim community (ummah) then fell into a prolonged civil war, which Muslim historians call the Fitna. After the fourth caliph Ali ibn Abi Talib was assassinated in 661, the Umayyad dynasty seized control of the Islamic empire. Ummayad rule was interrupted by a second civil war (the Second Fitna), re-established, and ended in 758 when the Abbasid dynasty seized the caliphate, and held it, at least in name, until 1258. Muslim historians say that hadith collection and evaluation continued during the first Fitna and the Umayyad period. However, much of this activity was presumably oral transmission from early Muslims to later collectors, or from teachers to students. If any of these early scholars committed any of these collections to writing, they have not survived. The histories and hadith collections we have today were written down at the start of the Abbasid period, more than a hundred years after Muhammad's death. Scholars of the Abbasid period were faced with a huge corpus of miscellaneous traditions, some of them flatly contradicting each other. Many of these traditions supported differing views on a variety of controversial matters. Scholars had to decide which hadith were to be trusted as authentic and which had been invented for political or theological purposes. To do this, they used a number of techniques which Muslims now call the science of hadith. At the beginning of the 7th century, those receiving the hadith started to question the sources of the saying. The hadith were eventually recorded in written form, had their Isnad evaluated, and were gathered into large collections during the 8th century.
[edit] Use

[edit] Science of hadith

Science of hadith
Narrators of hadith ... Terminology Isnad chain of narrators Matn hadith text Riwayah narration technical terms Musnad supported Mursal hurried Ahaad single narrator Munqati broken muttasil uninterrupted isnad Gharib strange/rare

Shadhdh irregular Munkar denounced/rejected Mudraj interpolated Da'if jiddan very weak
Isra'iliyat Regarding authenticity Mutawatir agreed upon

Other

The science of hadith (Arabic: Ùlum al-hadith) is a method of textual criticism developed by early Muslim scholars in determining the veracity of reports attributed to Muhammad. This is achieved by analyzing the text of the report, the scale of the report's transmission, the routes through which the report was transmitted, and the individual narrators involved in its transmission. On the basis of these criteria, various classifications were devised for hadith. The earliest comprehensive work on the science of hadith was Abu Muhammad alRamahurmuzi's "al-Muhaddith", while another significant work was al-Hakim al-Naysaburi's "al-Ma`rifat ùlum al-hadith". Ibn al-Salah's "Ùlum al-hadith" is considered the standard classical reference on the science of hadith.[3] Hadith are generally categorized as sahh (sound, authentic), da`f (weak), or mawd` (fabricated). Other classifications used also include: hasan (good), which refers to an otherwise sahh report suffering from minor deficiency, or a weak report strengthened due to numerous other corroborating reports; and munkar (ignored) which is a report that is rejected due to the presence of a solitary and generally unreliable transmitter.[8] Both sahh and hasan reports are considered acceptable for usage in Islamic legal discourse. Classifications of hadith may also be based upon the scale of transmission. Reports that pass through many reliable transmitters at each point in the isnad up until their collection and transcription are known as mutawtir. These reports are considered the most authoritative as they pass through so many different routes that collusion between all of the transmitters becomes an impossibility. Reports not meeting this standard are known as ahad, and are of several different types.[3] Another area of focus in the study of hadith is biographical analysis (ìlm al-rijl, lit. "science of people"), in which details about the transmitter are scrutinized. This includes analyzing their date and place of birth; familial connections; teachers and students; religiosity; moral behaviour; literary output; their travels; as well as their date of death. Based upon these criteria, the reliability (thiqt) of the transmitter is assessed. Also determined is whether the individual was actually able to transmit the report, which is deduced from their contemporaneity and geographical proximity with the other transmitters in the chain.[9] Examples of biographical dictionaries include Ibn Hajar al-Asqalani's "Tahdhb al-Tahdhb" or al-Dhahabi's "Tadhkirat al-huffz."[10]
[edit] Views
This article needs additional citations for verification.
Please help improve this article by adding reliable references. Unsourced material may be challenged and removed. (September
2007)
Currently there is little communication between the world of Muslim hadith scholarship and Western academia. Muslim scholars and friends reject the Westerners as Orientalists who are hostile to religion in general and Islam
in particular. Western academics tend to dismiss Muslim scholars as irrelevant, bound as they are to a millenniaold technique of hadith evaluations which modern scholarship regards as out-dated. However, some Muslim scholars have undergone Western academic training and attempted to mediate between the traditional Muslim and the secular Western view. Notable among these was Fazlur Rahman Malik (19191988) who argued that while the chain of transmission of the hadith may often be spurious, the matn can still be used to understand how Islam can be lived in the modern world. Liberal movements within Islam tend to agree with Rahman's views to varying degrees.
[edit] Muslim view

Muslims who accept hadith believe that trusted hadith are in most cases the words of Muhammad and not the word of God. Hadith Qudsi forms a partial exception; these (few) hadith are said to recount divine revelations given to Muhammad but not included in the Qur'an. However, the words (as opposed to the substance) are believed to be Muhammad's own, and not divine. While both hadith and Qur'an have been translated, most Muslims believe that translations of the Qur'an are inherently deficient, amounting to little more than a commentary upon the text. There is no such belief regarding hadith. Practicing Muslims cleanse themselves (wudu) before reading or reciting the Qur'an; there is no such requirement for reading or reciting the hadith. Even for Muslims who accept the hadith, they are lower in rank when compared to the Qur'an. Muslims also use the Ahadith to interpret parts of the Qur'an when verses are not clear or even when verses are clear to achieve an in-depth understanding. This process is called Tafsir.
[edit] Sunni view

Part of a series on
Hadith collections
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al-Jami' as-Sahih by al-Rabi' ibn Habib Tartib al-Musnad by al-
Warijlani Sunni collections Al-Muwatta Musnad Ahmad ibn Hanbal 780-855 Sahih Ibn Khuzaymah 923 Sahih Ibn Hibbaan 965 Al-Mustadrak alaa alSahihain 1014 Mawdu'at al-Kubra 11281217 Riyadh as-Saaliheen 1233 - 1278 Mishkat al-Masabih - 1340 Talkhis al-Mustadrak 1274-1348 Majma al-Zawa'id 13351405 Bulugh al-Maram 13721449 Kanz al-Ummal 1500th Shi'a Twelver collections The book of Sulaym ibn Qays 600th Al-Sahifa al-Sajjadiyya 678-713 Wasael ush-Shia 1600s Bihar al-Anwar 1600s Haqq al-Yaqeen 1600s Ain Al-Hayat 1600s Sharh Usul al-Kafi ?-1081 Shi'a Ismaili collections Qalam-e-Mowla Daim al-Islam Mu'tazili collections Nahj with comments ?1258

[edit] Shi'a view

Unlike Akhbari Twelver Shi'a, Usuli Twelver Shi'a scholars do not believe that everything in the four major books are sahih. Every hadith must be individually examined through the process of ilm-ul-hadith. Any hadith that conflicts with the Quran or logic is excluded. [12] Nizari Ismaili have a book of speeches of Ali called Qalame-Mowla. For Mustaali Ismaili, a book of hadith called Daim al-Islam narrates events of the Imams of the Fatimid Empire. [edit] 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 Ibadis, which are far less numerous than those accepted by Sunnis. Several of Ibadism's founding figures - in particular Jabir ibn Zayd - were noted for their hadith research, and Jabir ibn Zayd is accepted as a reliable narrator by Sunni scholars as well as Ibadi ones. The principal hadith collection accepted by Ibadis is al-Jami'i al-Sahih, also called Musnad al-Rabi ibn Habib, as rearranged by Abu Ya'qub Yusuf b. Ibrahim al-Warijlani. A large proportion of its narrations are via Jabir ibn Zaid or Abu Yaqub; most are reported by Sunnis, while several are not. The total number of hadith it contains is 1005, and an Ibadi tradition recounted by al-Rabi has it that there are only 4000 authentic prophetic hadith. The rules used for determining the reliability of a hadith are given by Abu Ya'qub al-Warijlani, and are largely similar to those used by Sunnis; they criticize some of the companions, believing that some were corrupted after the reign of the first two caliphs. The Ibadi jurists accept hadith narrating the words of Muhammad's companions as a third basis for legal rulings, alongside the Qur'an and hadith relating Muhammad's words.
[edit] Non-Muslim views

Early Western exploration of Islam consisted primarily of translation of the Qur'an and a few histories, often supplemented with disparaging commentary. In the nineteenth century, scholars made greater attempts at impartiality, and translated and commented upon a greater variety of texts. By the beginning of the twentieth century, Western scholars of Islam started to critically engage with the Islamic texts, subjecting them to the same agnostic, searching scrutiny that had previously been applied to Christian texts (see higher criticism). Ignaz Goldziher is the best known of these turn-of-the-century critics, who also included D. S. Margoliuth, Henri Lammens, and Leone Caetani. Goldziher writes, in his Muslim Studies:
The next generations of Western scholars were also sceptics, on the whole: Joseph Schacht, in his Origins of Muhammadan Jurisprudence (1959), argued that isnads going back to Muhammad were in fact more likely to be spurious than isnads going back to the companions. The focus of his thesis was to prove the legal hadith were all spurious until proven otherwise. John Wansbrough, in the 1970s, and his students Patricia Crone and Michael
Cook were even more sweeping in their dismissal of Muslim tradition, arguing that even the Qur'an was likely to have been collected later than claimed.[citation needed] Contemporary Western scholars of hadith include:

Harald Motzki:[7]
[edit] See also

[edit] Notes
1. ^ Lisan al-Arab, by Ibn Manthour, vol. 2, pg. 350; Dar al-Hadith edition. 2. ^ al-Kuliyat by Abu al-Baqa al-Kafawi, pg. 370; Al-Resalah Publishers. This last phrase is quoted by alQasimi in Qawaid al-Tahdith, pg. 61; Dar al-Nafais. 3. ^ a b c d e "Hadith," Encyclopedia of Islam. 4. ^ Fath al-Bari, vol. 1, pg. 193 (page number of the original Maktabah al-Salafiyah edition as appears in the Dar Taibah printing). Al-Suyuti quotes this in his Tadrib al-Rawi, vol. 1, pg. 42 (Dar al-Asimah edition). 5. ^ Tadrib al-Rawi, vol. 1, pgs. 39-41 with abridgement; I left out the majority if not the entirety of the etymology of each term. Suyuti refers this discussion to either both Tibi and Ibn Jamaah or one to the exception of the other; for details refer to the text.
6. ^ Ilm al-Rijal wa Ahimiyatih, by Mualami, pg. 16, Dar al-Rayah. I substituted the word sunnah with the word hadith as they are synonymous in this context. 7. ^ a b http://people.uncw.edu/bergh/par246/L21RHadithCriticism.htm 8. ^ See: o "Hadith," Encyclopedia of Islam Online; o "Hadith," Encyclopedia of Islam and the Muslim world. 9. ^ Berg (2000) p. 8 10. ^ See: o Robinson (2003) pp. 69-70; o Lucas (2004) p. 15 11. ^ a b Momen, Moojan, Introduction to Shi'i Islam, Yale University Press, 1985, p.174 12. ^ Page 1 13. ^ The Succession to Muhammad, page xi 14. ^ Gregor Schoeler, Berg (2003), p. 21 15. ^ see his Muhammedanische Studien, second volume (Halle, 1888) 16. ^ see his Geschichte des arabischen Schrifttums, first volume (Leiden, 1967)
[edit] References

Berg, H. (2000). The development of exegesis in early Islam: the authenticity of Muslim literature from the formative period. Routledge. ISBN 0700712240. Lucas, S. (2004). Constructive Critics, Hadith Literature, and the Articulation of Sunni Islam. Brill Academic Publishers. ISBN 9004133194. Robinson, C. F. (2003). Islamic Historiography. Cambridge University Press. ISBN 0521629365. Robson, J.. "Hadith". in P.J. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel and W.P. Heinrichs. Encyclopaedia of Islam Online. Brill Academic Publishers. ISSN 1573-3912.
[edit] Further reading


Wikiquote has a collection of quotations related to: Hadith

Hadith, article on Enyclopaedia Britannica Online Understanding Islam through Hadith by Ram Swarup
[edit] Hadith collections

Read and Search Hadith on Website and Mobile Phone Hadiths (reported Sayings by The Prophet) A collection of reported sayings by the prophet, and an essay on the sources of Hadiths and their validity The Seven Canonical Hadith Collections Searchable hadith Database Hadeeth Encyclopedia Hadeeth Search Renowned Hadith Collection Search Hadith in Arabic at Ekabakti for Bukhari, Muslim, Tarmizi, Ibnu Majah, Nasaie and Abu Daud
Help us improve Wikipedia by supporting it financially.
Science of hadith
Jump to: navigation, search This article may require cleanup to meet Wikipedia's quality standards. Please improve this article if you can. (August 2007)
Science of hadith
Narrators of hadith ... Terminology Isnad chain of narrators Matn hadith text Riwayah narration technical terms Musnad supported Mursal hurried Ahaad single narrator Munqati broken muttasil uninterrupted isnad Gharib strange/rare Shadhdh irregular Munkar denounced/rejected Mudraj interpolated Da'if jiddan very weak Isra'iliyat Regarding authenticity Mutawatir agreed upon

Other

This is a sub-article of Scientific method and hadith. The Science of hadith is the process that Muslim scholars use to evaluate hadith. It has been described by one hadith specialist, Jalal al-Din Abd al-al-Rahman al-Suyuti, as the science of the principles by which the conditions of both the sanad, the chain of narration, and the matn, the text of the hadith, are known. This science is concerned with the sanad and the matn with its objective being distinguishing the sahih, authentic, from other than it. Ibn Hajr said the preferred definition is: knowledge of the principles by which the condition of the narrator and the narrated are determined. [1]
Contents
[hide]
1 The Importance of the Science of Hadith 2 History 3 The Sanad and the Matn o 3.1 The Importance of the Sanad 4 Ilm ar-Rijal 5 Historical method 6 A Concise History of Sunni Literature Pertaining to the Science of Hadith 7 See also 8 References 9 External links
[edit] The Importance of the Science of Hadith

Certainly the science of hadith is from the best of the virtuous sciences as well as the most beneficial of the various disciplines, said Uthman ibn Abd al-Rahman al-Shahrazuri, commonly known as Ibn al-Salah, in the introduction to his widely influential Introduction to the Science of Hadith (Ulum al-Hadith). It is preferred by the noble from amongst men and is tended to by those scholars concerned with verifying the correct from the incorrect and those of complete scholarship; only those who are debased and lowly dislike it. It is the science most pervasive in respect to the other sciences in their various branches, in particular to jurisprudence being the most important of them.[2] The intended meaning of other sciences here are those pertaining to religion, explains Ibn Hajr, Quranic exegesis, hadith, and jurisprudence. [The science of hadith] became the most pervasive due to the need displayed by each of these three sciences. [The need] hadith has [of its science] is apparent. As for Quranic exegesis, then the preferred manner of explaining the speech of Allah is by means of what has been accepted as a statement of His Prophet . The one looking to this is in need of distinguishing the acceptable from the unacceptable. Regarding jurisprudence, then the jurist is in need of citing as an evidence the acceptable to the exception of the later, something only possible utilizing the science of hadith.[3]
[edit] History
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Main article: History of Hadith The classification of Hadith into Sahih (sound or authentic), Hasan (good) and Da'if (weak) was utilized early in hadith scholarship by Ali ibn al-Madini (161-234 AH). [4] Later, al-Madini's student Muhammad al-Bukhari (810870) authored a collection, now known as Sahih Bukhari, commonly accepted by Sunni scholars to be the most authentic collection of hadith, followed by that of his student Muslim ibn Hajjaj. [5] Al-Bukhari's methods of testing hadiths and isnads are seen as exemplary of the developing methodology of hadith scholarship. [6] I. A. Ahmad writes:[7] "The vagueness of ancient historians about their sources stands in stark contrast to the insistence that scholars such as Bukhari and Muslim manifested in knowing every member in a chain of transmission and examining their reliability. They published their findings, which were then subjected to additional scrutiny by future scholars for consistency with each other and the Qur'an."
[edit] The Sanad and the Matn

The sanad and matn are the primary elements of a hadith. The sanad is the information provided regarding the route by which the matn has been reached. It is so named due to the reliance of the hadith specialists upon it in determining the authenticity or weakness of a hadith. The term sanad is synonymous with the similar term isnad. The matn is the actual wording of the hadith by which its meaning is established, or stated differently, the objective at which the sanad arrives at consisting of speech. [8] The sanad consists of a chain of the narrators each mentioning the one from whom they heard the hadith until mentioning the originator of matn along with the matn itself. The first people who received hadith were the Prophets's Companions; so they preserved and understood it, knowing both its generality and particulars, and then conveyed it to those after them as they were commanded. Then the generation following them, the Followers, received it and then conveyed it to those after them and so on. Thus, the Companion would say, I heard the Prophet say such and such. The Follower would then say, I heard a Companion say, I heard the Prophet . The one after the Follower would then say, I heard someone say, I heard a Companion say, I heard the Prophet and so on.[9]
[edit] The Importance of the Sanad

Much has been said about the importance of the sanad by the early religious scholars. For example, according to an early Quranic exegete, Matr al-Warraq, [10] the verse from the Quran, Or a remnant of knowledge, [11] refers to the isnad of the hadith.[12] In addition, Abd Allah ibn al-Mubarak said, The isnad is from the religion; were it not for the isnad anyone could say anything they wanted.[13] According to Ibn al-Salah the sanad was originated
within the Muslim scholastic community and remains unique to it. [14] Ibn Hazm specified this claim by adding that the connected, continuous sanad is, in fact, particular to the religion of Islam. He elaborated that the sanad was utilized by the Jewish community, however with a break in it of more than thirty generations between them and Moses. Likewise, the Christians limited their use of the sanad to the conveyance of the prohibition of divorce.
[15]
The practice of paying particular attention to the sanad can be traced to the generation following that of the Companions based upon the statement of Muhammad ibn Sirin, They did not previously inquire about the isnad. However, after the turmoil occurred they would say, Name for us your narrators. So the people of the Sunnah would have their hadith accepted and the people of innovation would not.[16] Those who were not given to require a sanad were, in the stronger of two opinions, the Companions of the Prophet, while others, such as alQurtubi, include the older of the Followers as well.[17] This is due to the Companions all being considered upright, trustworthy transmitters of hadith such that a mursal hadith narrated by a Companion is acceptable, as the elided narrator, being a Companion, is known to be acceptable. Al-Khateeb al-Bagdadi, stating likewise, cited various evidences for this, from them, the Quranic verse, And you were the best nation brought about to mankind. [18] The fitnah referred to is the conflicting ideologies of the Khawarij (or Kharijites) and extreme Shias that had emerged at the time of the third khalifa's (Caliph Uthman ibn Affan (ra)), assassination and the social unrest of the Khawarij in opposition to the succeeding rulers, Ali and Muawiyah.[19] The death of Uthman was in the year 35 after the migration.[20]
[edit] Ilm ar-Rijal

Part of a series on
Hadith collections
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Tartib al-Musnad by alWarijlani Sunni collections Al-Muwatta Musnad Ahmad ibn Hanbal 780-855
Sahih Ibn Khuzaymah 923 Sahih Ibn Hibbaan 965 Al-Mustadrak alaa alSahihain 1014 Mawdu'at al-Kubra 11281217 Riyadh as-Saaliheen 1233 - 1278 Mishkat al-Masabih - 1340 Talkhis al-Mustadrak 1274-1348 Majma al-Zawa'id 13351405 Bulugh al-Maram 13721449
Kanz al-Ummal 1500th Shi'a Twelver collections The book of Sulaym ibn Qays 600th Al-Sahifa al-Sajjadiyya 678-713 Wasael ush-Shia 1600s Bihar al-Anwar 1600s Haqq al-Yaqeen 1600s Ain Al-Hayat 1600s Sharh Usul al-Kafi ?-1081 Shi'a Ismaili collections Qalam-e-Mowla Daim al-Islam Mu'tazili collections Nahj with comments ?1258

Main article: Ilm ar-Rijal Ilm ar-Rijal is the "science of biography". It relates to detailed study of the narrators who make up the sanad. The first to speak regarding the condition of a narrator was the Quran, then the Prophet and then His Companions. The verses are numerous that praise the Companions and criticize the hypocrites, both as a group and specific individuals from amongst them as well as criticism of specific individuals other than the hypocrites. The most well known of these is a verse of the Quran stating, Oh you who believe, if a wrongdoer should approach you conveying information, then verify that so as not to fall into ignorance thus regretting what you have done. [21] While this verse was revealed regarding a particular individual, it is a general principle.[22] The earliest remarks cited in the books of Rijal go back to a host of Followers, followed by those after them until the period of the Sahah Sattah, a period covering the first to the third centuries AH [23]. Comments about individual narators can include [23]:

"Imam (leader), Hafiz (preserver)." "Reliable, trustworthy." "Makes mistakes." "Weak." "Abandoned (by the traditionists)." "Liar, used to fabricate ahadith."
This resulted in individual verdicts on each of the narrators of hadith. Sunni scholars regard affiliation to some extreme Shia and Qadariya sects as sometimes reducing a narrator's reliability, due to these sects' alleged propensity for fabricating hadith; Kharijites are seen as less likely to fabricate. However, they generally accept these narrators too as long as they were not engaged in actively spreading their views. Shi'a scholars, in turn, doubt the impartiality of the Sunni scholars, and privilege narrators known to have followed Ali and his descendants.
[edit] Historical method

The most common historical method used in the science of hadith consists of a careful examination of the isnad, or chain of transmission. Each hadith is accompanied by an isnad: A heard it from B who heard it from C who heard it from a companion of Muhammad. Isnads are carefully scrutinized to see if the chain is possible (for example, making sure that all transmitters and transmittees were known to be alive and living in the same area at the time of transmission) and if the transmitters are reliable. The scholars reject as unreliable people reported to have lied (at any point), as well as people reputed to be heedless (and thus likely to misunderstand the saying). Hadith that were not thrown out as having been fabricated (maudu') were usually sorted into three categories:

"authentic" (sahih, the best category) "fair" (hasan, the middle category) "weak" (da'if, the least category)
Some of the hadith were further distinguished by later scholars [24] as mutawatir, or successive. The sayings or events reported in these hadith were attested by so many witnesses, albeit through different isnads, that it was thought inconceivable that these hadith could be forgeries. Shi'a Muslims also believe that training is required to evaluate hadith. In religious matters, lay Shi'a usually defer to the Shi'a clergy with the proper training, the mujtahid and marja. Patricia Crone a skeptic of established Islamic history has stated: "One of the biggest problems with the method of authentication by isnads is early traditionists were still developing the conventions of the isnad. They either gave no isnads, or gave isnads that were sketchy or deficient by later standards. Scholars who adhered strictly to the latest standards might find themselves rejecting or deprecating what was in fact the very earliest historical material, while accepting later, fabricated traditions that clothed themselves with impeccable isnads". (Roman, provincial and Islamic Law, Patricia Crone, pp. 23-34 of the paperback edition) For more clarification here is a modern scholar's view; Sheikh Ahmad Kutty, a Senior Lecturer and an Islamic Scholar at the Islamic Institute of Toronto, Ontario, Canada: "The fundamental Islamic sources such as the Qur'an and the core traditions of the Prophet (peace and blessings be upon him) have been fully preserved intact. This can be demonstrated easily by referring to the sound historical methodologies in verifying the sources. There is a basic distinction between Islam and other religions in this regard: Islam is singularly unique among the world religions in the fact that in order to preserve the sources of their religion, the Muslims invented a scientific methodology based on precise rules for gathering data and verifying them. As it has been said, 'Isnad or documentation is part of Islamic religion, and if it had not been for isnad, everybody would have said whatever he wanted.' So, there is no comparison between the sources of Islam and those of other religions in this respect, as you will never find anything comparable to the many sciences Muslims invented for this noble task of preserving the sources of Islam. By virtue of such sciences, you can scrutinize and verify every report in the sources. In this context, it should be added that the process of recording Hadith started as early as the time of the Prophet (peace and blessings be upon him). Actually, many Companions recorded hadiths, and, Àbdullah ibn Àmr, for example, was permitted and even encouraged by the Prophet (peace and blessings be upon him) to write down Hadith. In addition, some 50 Companions and many Successors are said to have possessed manuscripts (sahifah, Arabic plural suhuf), which was used as a term to designate compendia of Hadith that emerged during the century before the formation of the classical collections. For more elaboration, you can read about the stages of recording Hadith."
[edit] A Concise History of Sunni Literature Pertaining to the Science of Hadith

As in any Islamic discipline there is a rich history of literature describing the principles and fine points of the science of hadith. Ibn Hajr provides a summation of this development with the following: Works authored in the terminology of the people of hadeeth have become plentiful from the Imaams both old and contemporary:
1. From the first of those who authored a work on this subject is the Judge, Aboo Muhammad arRamahurmuzee in his book, al-Muhaddith al-Faasil, however, it was not comprehensive. 2. And al-Haakim, Aboo Abd Allah an-Naysaabooree, however, it was neither refined nor well arranged. 3. And following him, Aboo Nuaym al-Asbahaanee, who wrote a mustakhraj upon the book of the later, (compiling the same narrations al-Hakim cited using his own sanads.) However, some things remain in need of correction. 4. And then came al-Khateeb Aboo Bakr al-Bagdaadee, authoring works in the various disciplines of the science of hadith a book entitled al-Kifaayah and in its etiquettes a book entitled al-Jaamiee LiAadaab ash-Sheikh wa as-Saami. Scarce is the discipline from the disciplines of the science of hadeeth that he has not written an individual book regarding, as al-Haafith Aboo Bakr ibn Nuqtah said: Every objective person knows that the scholars of hadeeth coming after al-Khateeb are indebted to his works. After them came others, following al-Khateeb, taking their share from this science : 5. al-Qaadee Eyaad compiled a concise book naming it al-Ilmaa. 6. Aboo Hafs al-Mayyaanajiyy a work giving it the title Ma Laa yasu al-Muhaddith Jahluhu or That Which a Hadeeth Scholar is Not Allowed Ignorance Of. There are numerous examples of this which have gained popularity and were expanded upon seeking to make plentiful the knowledge relating to these books and others abridged making easy their understanding. 7. This was prior to the coming of the memorizer and jurist Taqiyy ad-Deen Aboo Amrin Uthmaan ibn asSalaah Abd ar-Rahmaan ash-Shahruzuuree, who settled in Damascus. He gathered, at the time he had become a teacher of hadith at the Ashrafiyyah school, his well known book, editing the various disciplines mentioned in it. He dictated it piecemeal and, as a result, did not succeed in providing it with an appropriate order. He occupied himself with the various works of al-Khateeb, gathering his assorted studies, adding to them from other sources the essence of their benefits. So he combined in his book what had been spread throughout books other than it. It is due to this that people have focused their attention upon it, following its example. Innumerable are those who rendered his book into poetry, abridged it, sought to complete what had been left out of it or left out any extraneous information; as well as those who opposed him in some aspect of his work or supported him.[25]
[edit] See also
Hadith Sahih al-Bukhari Sahih Muslim Ibn al-Nafis Historiography of early Islam
o o
[edit] References
1. ^ Tadrib al-Rawi, vol. 1, pgs. 38-9 with some alteration to facilitate sentence flow. The first definition mentioned is that of Iz al-Din Ibn al-Jamaah as Suyuti clarifies in al-Bahr althi Zakhr, vol. 1, pg. 227, Maktabah al-Guraba al-Athariyah. The statement of Ibn Hajr is mentioned, however, minus a few words present in his Nuqat Ala Kitab Ibn al-Salah, vol. 1, pg. 89, Maktabah al-Furqan which I referred to. 2. ^ Ulum al-Hadith by Ibn al-Salah, pg. 5, Dar al-Fikr, with the verification of Nur al-Din al-Itr. This is only a small segment of the introduction, for a complete translation see An Introduction to the Science of Hadith, translated by Dr. Eerik Dickinson, pg. 1. 3. ^ al-Nuqat ala Kitab ibn al-Salah, vol. 1, pg. 90. 4. ^ Ahmad ibn Ali ibn Hajr al-Asqalani, al-Nukat ala Kitab ibn al-Salah, vol. 1, pg. 263, Maktabah alFurqan, Ajman, U.A.E., second edition, 2003 5. ^ Ibn Kathir, Ikhtisar Ulum al-Hadith published with explanation al-Ba'ith al-Hathith, vol. 1, pg. 102-3, Maktabah al-Ma'arif, Riyadh, K.S.A., first edition, 1996 6. ^ Previous reference 7. ^ Ahmad, I. A. (June 3, 2002), "The Rise and Fall of Islamic Science: The Calendar as a Case Study", Faith and Reason: Convergence and Complementarity, Al Akhawayn University, http://images.agustianwar.multiply.com/attachment/0/RxbYbQoKCr4AAD@kzFY1/IslamicCalendar-ACase-Study.pdf, retrieved on 2008-01-31 8. ^ Tadrib al-Rawi, vol. 1, pgs. 39-41 with abridgement; I left out the majority if not the entirety of the etymology of each term. Suyuti refers this discussion to either both Tibi and Ibn Jamaah or one to the exception of the other; for details refer to the text. 9. ^ Ilm al-Rijal wa Ahimiyatih, by Mualami, pg. 16, Dar al-Rayah. I substituted the word sunnah with the word hadith as they are synonymous in this context.
10. ^ Matr ibn Tihman al-Warraq died in the year 119 after the migration; he used to transcribe the Quran (Kitab al-Jami bain Rijal al-Sahihain, vol. 2, pg. 526, Dar al-Kutub al-Ilmiyah). 11. ^ Sorah al-Ahqaf: 4 12. ^ Reported by al-Khatib al-Bagdadi in Sharaf Ashab al-Hadith, pg. 83, no. 68, Maktabah Ibn Taymiyah. al-Sakhawi also mentioned this narration in Fath al-Mugith, vol. 3, pg. 333, Dar Alam al-Kutub. 13. ^ Reported by Muslim in the introduction to his Sahih, vol. 1, pg. 9, Dar Taibah. This narration is also mentioned in the translation of An Introduction to the Science of Hadith, pg. 183. 14. ^ Ulum Al-Hadith, pg. 255; this also appears on pg. 183 of the translation, however I have relied upon my own translation as the meaning of the word khasisah, distinction or particularity, was not conveyed there. 15. ^ Summarized from Tadrib Al-Rawi, vol. 2, pg. 143. the exact phrase used was thirty asra, without accompanying the word with another thus specifying its intent. 16. ^ Reported by Muslim in the introduction to his Sahih, vol. 1, pg. 8. 17. ^ See the discussion of this issue in Qurrat Ayn al-Muhtaj by Muhammad ibn Ali ibn Adam, vol. 2, pg. 57-8. 18. ^ Al-Kifayah, pg. 46, Dar al-Kutub al-Ilmiyyah photocopied from the Indian print with Mualamis verification. The verse mentioned is verse 110 of Sorah Aal Imran; the translation of ummah is based upon Ibn Kathirs interpretation of the verse. 19. ^ This is the explanation provided by al-Qurtubi in al-Mufhim, vol. 1, pgs. 122-3 as quoted in Qurrah Ayn Al-Muhtaj, vol. 2, pg 58. 20. ^ Al-Bidiyah wa Al-Nihayah, vol. 10, pg. 323, Dar Alam al-Kutub. 21. ^ Sorah al-Hujarat: 6 22. ^ Ilm al-Rijal, pg. 18 with minor abridgement. 23. ^ a b USC-MSA Compendium of Muslim Texts 24. ^ Abd al-Rahim al-Iraqi, al-Taqyid wa al-Idhah, pg. 207, Dar al-Kutub al-'Ilmiyah, Beirut, First Edition, 1996 25. ^ Nuzhah Al-Nathr, pg. 45-51; published with al-Nukat of Ali ibn Hasan, Dar Ibn al-Jawzi. I referred to the explanation of Ali al-Qari, Sharh Sharh Nukhbah al-Fikr, in particular segments of pgs. 143-7 in some instances for clarity. The books mentioned above are all published in the original Arabic, with only Ibn alSalahs book, as far as I am aware, being translated into English. Also, I translated this passage some time ago, so excuse the inconsistencies in transliteration.

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11.1 Hadith collections

Definition and usage

Terminology History of Hadith ... Ilm ar-Rijal ...

Isra'iliyat Regarding authenticity Mutawatir agreed upon

Shi'a Twelver collections:

Nahj al-Balagha "The Four Books" (Al-Kutub Al-Arb'ah)

4. al-Istibsar by Shaykh Tusi Ibadi collections:

al-Jami' as-Sahih by al-Rabi' ibn Habib

Science of hadith Ibn al-Nafis Hadith collection

11.1 Hadith collections

[edit] Definition and usage

[edit] Science of hadith

This box: view talk edit

[edit] Muslim view

[edit] Sunni view

Most famous Sunni six major collections (Al-Sihah al-Sittah):

Shi'a Twelver collections:

Nahj al-Balagha "The Four Books" (Al-Kutub Al-Arb'ah)

al-Jami' as-Sahih by al-Rabi' ibn Habib

[edit] Shi'a view

[edit] Non-Muslim views

[edit] See also

Science of hadith Ibn al-Nafis Hadith collection

[edit] Further reading

[edit] External links

[edit] Hadith collections

11.1 Hadith collections

[edit] Definition and usage

[edit] Science of hadith

Isra'iliyat Regarding authenticity Mutawatir agreed upon

This box: view talk edit

[edit] Muslim view

[edit] Sunni view

Most famous Sunni six major collections (Al-Sihah al-Sittah):

Shi'a Twelver collections:

Nahj al-Balagha "The Four Books" (Al-Kutub Al-Arb'ah)

al-Jami' as-Sahih by al-Rabi' ibn Habib Tartib al-Musnad by al-

[edit] Shi'a view

[edit] Non-Muslim views

[edit] See also

Science of hadith Ibn al-Nafis Hadith collection

[edit] Further reading

[edit] External links

[edit] Hadith collections

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[edit] The Importance of the Science of Hadith

[edit] The Sanad and the Matn

[edit] The Importance of the Sanad

[edit] Ilm ar-Rijal

Most famous Sunni six major collections (Al-Sihah al-Sittah):

Shi'a Twelver collections:

Nahj al-Balagha "The Four Books" (Al-Kutub Al-Arb'ah)

al-Jami' as-Sahih by al-Rabi' ibn Habib

[edit] Historical method

[edit] A Concise History of Sunni Literature Pertaining to the Science of Hadith

[edit] See also

[edit] External links

usc.edu/dept/MSA sunnipath.com islamic-awareness.org muttaqun.com islamworld.net islamiska.org

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