Ulm al-Hadith Curriculum

Ulm Ulum al-Hadith Curriculum

al-Hadith is a vast ocean of a science. It requires extensive reading and study over many,
many years. Here is a suggested curriculum for aspiring students of hadith, consisting of a
combination of Arabic and English works. It is based on my own experiences and advice from
consulting with scholars, as well as the wonderful Multaqa Ahl al-Hadith forum. This is the sort of
guide I wish I had when I began studying. One may not necessarily study all the works in each level
but extensive study is absolutely required to attain mastery. Note that each level is predicated on
studying parrallel levels in other sciences (especially fiqh and usul al-fiqh).

Elementary
This objective of this stage is to become acquanited with the major features of the hadith literature,
nomenclature, sciences, as well as the content of prophetic narrations.

One of the best places to start with regard to the major hadith books is Studies in Hadith
Methodology and Literature (revised Malaysian edition) by Mustafa al-Azami followed by Hadith
Literature by Muhammad Zubayr Siddiqi (ITS edition by Abd al-Hakim Murad). These two English
classics introduce one to the main canonical texts, their features, as well as some methodology of
hadith scholars. These could be supplemented by The Garden of the Hadith Scholars by al-
Dihlawi, though it is not as essential as the former two.
Moving on to nomenclature, Introduction to the Sciences of Hadith by Suhaib Hasan is a brief but
popular work, but I much prefer al-Manhal al-Latif by Muhammad b. Alawi al-Maliki followed
by Taysir Mustalah al-Hadith by Mahmud al-Tahan with its commentary Islah al-Istilah by Tariq
Awad Allah as a preparation for Nukhbat/Nuzhat (more on that to follow).
A really beneficial book, that builds on the above as well as introducing more sciences related to
hadith, is A Textbook of Hadith Studies by Hashim Kamali.
By now, one should be ready to dip into the study of the meanings of hadiths, and the obvious place
to begin is by memorising al-Arbaun by Imam al-Nawawi, alongside reading its brief but
excellent Sharh Ibn Daqiq al-Id, which may actually have been written by Ibn Hajar al-Asqalani. This
should be followed by Jami al-Ulum wa al-Hikam by Ibn Rajab. These two commentaries introduce
elements of the hadith scholars methodology which will be vital later on. Possibly the best
commentary for fiqh discussions is Fath al-Mubinby Ibn Hajar al-Haytami. An unusally thorough
English commentary based on a number of contemporary Arabic works is by Jamal al-Din Zarabozo.
Lower Intermediate
The objective of this stage is to deepen ones knowledge of hadith sciences and nomenclature, as
well as widen ones familiarity with popular and well-known hadiths, as well as understanding their
contents implications.

An excellent and comprehensive book on hadith literature for this stage is al-Kattanis al-Risalat al-
Mustatrifah, which has an audio commentary by shaykh Hatim al-Awni. This should be followed by
Akram al-Umaris Buhuth fi Tarikh al-Sunnah.
One must now master Nukhbat al-Fikar and its commentary Nuzhat al-Nazar, both by Ibn Hajar al-
Asqalani. The first step to this is with the modern commentary on Nukhbat al-Fikar called Nahj al-
Mubtakar by al-Shirbini as well as Hatim al-Awnis audio lessons and transcribed notes
(mudhakkirah). This should be accompanied with reference to Tariq b. Awad Allahs Sharh Nukhbat
al-Fikar. Thereafter, Nuzhat al-Nazar (edited by Nur al-Din Itr) should be studied with the excellent
audio commentary by Hatim al-Awni (with its mudhakkirah) as well as the written commentary by
Tariq Awad Allah. Mastering this stage will make all subsequent study much easier.
The next book to study should be Abd al-Fattah Abu Ghuddahs edition of al-Muwqizah (al-
Dhahabis abridgement of Ibn Daqiq al-Ids al-Iftirah) with its commentary by Hatim al-Awni (originally
audio but also transcribed and published) and Abdullah al-Sads mudhakkirah. It is a brief
but excellent book that complements Ibn Hajars aforementioned work. Another additional work at this
stage that one may reference is Ahmad Shakirs al-Baith al-Hathith (Sharh Ikhtisar Ulum al-
Hadith by Ibn Kathir) with the recorded audio class of Tariq Awad Allah. However, the trio
of Nukhbah-Nuzhah-Muwqizah is sufficient for this stage.
Now one can move onto studying and memorising famous narrations in Umdat al-Ahkam by al-
Maqdisi alongside reading its outstanding commentary Ihkam al-Ahkam by Ibn Daqiq al-Id. This will
introduce fiqh al-hadith (an essential skill) as Ibn Daqiq al-Id deduces the rulings from each hadith in
a masterful way. One may also refer to an easy contemporary sharh such as Taysir al-Allam. Those
with aspiration may also read the commentaries of Ibn al-Attar and Ibn al-Mulaqqin, though Ibn Daqiq
al-Id is a great summary of what one needs.
Thereafter, memorise and study Bulugh al-Maram by Ibn Hajar with its excellent commentary, Subul
al-Salam by al-Sanani, another classic in fiqh al-hadith. Two contemporary commentaries that stand
out are Minhat al-Allam by Abdullah al-Fawzan and Ilam al-Anam by Nur al-Din Itr. The hadiths
found in Umdat al-Ahkam and Bulugh al-Maram are the foundations of legal rulings and one really
should memrorise them as they will pop up again and again in ones future studies.
The final collection to memorise and study is Riyadh al-Salihin by al-Nawawi. The best commentary
is Dalil al-Falihin by Ibn Allan, which summarises from classical commentaries such as Fath al-
Bari and al-Nawawis Sharh Sahih Muslim. A short, but excellent, contemporary sharh is Nuzhat al-
Muttaqin by Mustafa Khinn and associates. A good large contemporary commentary is Kunuz
Riyadh al-Salihin. Through these three works (i.e. Umdat al-Ahkam, Bulugh al-Maram, and Riyadh
al-Salihin), one will have grasped the spirit and essence of the Sunnah.
The most important books to prepare for at this stage are the Sahihayn of al-Bukhari and Muslim. In
order to become easily acquainted with the contents of the Sahihayn, Salih al-Shamis al-Wafi bi-ma
fi al-Sahihayn is an excellent choice which some even recommend memorising, though one could
otherwise study separately the mukhtasars of al-Zabidi and al-Mundhiri, on al-Bukhari and Muslim
respectively. Whilst covering each hadith, refer to Ibn al-Athirs al-Nihayah fi Gharib al-Hadith for
obscure or ambiguous vocabulary and research the general meanings of each hadith, where possible,
in al-Munawis Faydh al-Qadir and al-Tibis Sharh Miskhat al-Masabih. These provide clear and
brief commentary on many famous hadiths.
If one decides on studying al-Zabidis mukhtasar, al-Tajrid al-Sari, then there are two excellent
commentaries, both based on Fath al-Bari: Awn al-Bari by Siddiq Hasan Khan and Manar al-Qari by
Hamza Qasim.
Upper Intermediate
The objective of this stage is to begin preparing for the thorough and exhaustive study of the major
hadith literature.
An excellent book that covers a wide range of topics related to hadith is the aptly-named Hadith by
Jonathan Brown. This should be read alongside Studies in Early Hadith Literature by Mustafa al-
Azami, his 1966 Ph.D thesis at Cambridge, which is available in Arabic too.
As an introduction to the major hadith narrators and critics, whom one needs to know for mastery, as
well as the emergence of classical Sunnism, Scott Lucas Constructive Critics, his 2002 Ph.D thesis
at Chicago, is an outstanding work.
An excellent introduction to how scholars differ in their understanding of the texts of hadith is The
Differences of the Imams by Zakariyyah Kandhlawi. This must be followed by the outstanding Athar
al-Hadith al-Sharif fi Ikhtilaf al-Aimma al-Fuqaha by Muhammad Awwamah. One may also add to
these Shah Wali Allahs al-Insaf as well as his Hujjat Allah al-Baligha.
Nur al-Din Itrs book Manhaj al-Naqd, which introduces a wide range of topics, should be covered as
a precursor to his edition of Muqaddimah Ibn al-Salah. The importance of mastering this text cannot
be stressed enough, as its structure is the basis for a number of subsequent works which can be
referenced alongside its study. The audio class of Hatim al-Awni is excellent and should be listened
to completely for a solid grounding. Tariq Awad Allah has an edition that includes the Nukat of both
Ibn Hajar and al-Iraqi. Mastery can be assisted by referencing the corresponding relevant sections
in Tadrib al-Rawi by al-Suyuti (edited with hashiya by Muhammad Awwamah but also two good
editions by al-Faryabi and Tariq Awad Allah) and Fath al-Mughith by al-Sakhawi (edited by Abd al-
Karim al-Khudayr). Another book one may add for reference is Tahir al-Jazairis Tawjih al-Nazar,
which my Syrian shaykhs highly recommend.
At this juncture, two contemporary works must be covered which raise questions on nomenclature
and other hadith sciences according to the methodology of the earlier scholars. The first is al-Manhaj
al-Muqtarah by Hatim al-Awni and the second is Tahrir Ulum al-Hadith by Abdullah al-Juday.
These two works are very original and insightful and have proved to be quite controversial. Their
conclusions are that more effort needs to be made in ulum al-hadith.
A good introduction to methodological differences between earlier scholars and later ones is Hamza
al-Mallibaris al-Muwazana bayna al-Mutaqaddimin wa al-Mutaakhirin.
As a counterbalance, Dhafar Ahmad al-Uthmanis Qawaid fi Ulum al-Hadith argues that the
classical sciences of hadith are subjective and not absolute, whilst championing Hanafi usul al-hadith.
That is to say, classical ulum al-hadith were developed for the most part by hadith scholars
influenced by al-Shafii and thus implicitly undermined the usul of the Hanafis (and by extension the
Malikis). Whilst one may not agree with all of his arguments, it does offer an important different
perspective and underlines the subjective nature of the science, which may open it up for further
development.
The above should provide a good framework for the study of by al-Risalah by Imam al-Shafii, which
some have rightly argued is one of (if not the) earliest treatises on hadith methodology, in addition to
being incredibly influential in the development of hadith science, in the sense that later hadith scholars
took up al-Shafiis arguments and developed them further. Joseph Lowrys insightful 1999
Pennsylvania Ph.D thesis Early Islamic Legal Theory clarifies al-Shafiis concept of al-Bayan. Tariq
b. Awad Allahs al-Naqd al-Banna further clarifies explains al-Shafiis conditions for accepting
murasil from tabiin.
At this stage one could also add Maalim al-Sunnah al-Nabawiyyah, by shaykh Salih al-Sahmi, who
strove in this collection to gather the sahih and hasan individual hadiths, without repetition, from
fourteen major hadith sources by (1) al-Bukhari, (2) Muslim, (3)al-Nasai, (4) Abu Dawud, (5) al-
Tirmidhi, (6) Ibn Majah, (7) al-Darimi, (8) Malik, (9) Ahmad, (10) al-Bayhaqi, (11) Ibn Khuzaymah,
(12) Ibn Hibban, (13) al-Hakim, and (14) al-Maqdisi. It contains just under 4,000 hadiths and is an
excellent introduction to the textual content of the major hadith collections. Indians tend to prepare for
the dawrah al-hadith with the popular Mishkat al-Masabih by al-Tabrizi, which was abridged from al-
Baghawis Masabih al-Sunnah. However, I think Maalim al-Sunnah is a worthy choice in its stead due
to its wider sourcing and relatively better selections in terms of soundness.
To really expand ones understanding of the fiqh of the famous hadiths, an outstanding book is Imam
al-Baghawis Sharh al-Sunnah. This masterpiece is highly regarded by our contemporary senior
researchers (such as Shuayb al-Arnaut and Abdullah al-Turki) due to its balance between hadith and
fiqh. It contains just over 4,400 hadiths that are widely circulated among the hadith scholars, with
valuable insights and commentary by al-Baghawi. Studying this before the major works will place one
at a massive advantage over those who neglect it.
Advanced
The objectives of this stage are reading the major hadith works with commentary and takhrij as well
as becoming acquainted with the main features of ilm al-rijal (biographical data), and al-jarh wa al-
tadil (narrator criticism), as well as responding to criticisms levelled against ulum al-hadith.

A popular work that introduces and addressing the challenges levelled against ulum al-hadith is al-
Sunnah wa Makanatiha by Mustafa al-Sibai, which responds to some of the objections raised by
Orientalists. Alternatively, or additionally, Nur al-Din Itr has al-Sunnah al-Mutahirah wa al-
Tahadiyat covering similar ground. Abd al-Rahman al-Muallamis al-Anwar al-Kashifa addresses
criticism of narrators, Abu Hurayrah specifically. These should be followed by On Schachts Origins
of Muhammadan Jurisprudence by Mustafa al-Azami, Harald Motzkis collection of articles
in Analysing Muslim Traditions, and The Evolution of a Hadith by Dr. Iftikhar Zaman (his 1991
Ph.D thesis at Chicago).
One should now learn the biographies of the major narrators through al-Mashur min al-Asanid al-
Hadith by Adil b. Abd al-Shakur al-Zuraqi, as well as his Tabaqat al-Mukthirin. One should research
these major figures in the books of rijal, beginning with Tahrir Taqrib al-Taqrib by Shuayb al-Arnaut
and Bashar Awwad Maruf as well as Tariq b. Awad Allahs Tahdhib Taqrib al-Tahdhib for the
summary (both are refinements of Ibn Hajars Taqrib al-Tahdhib which inexplicably has mistakes and
inconsistencies), then Ibn Hajars Tahdhib al-Tahdhib for more detail, and finally al-Mizzis Tahdhib
al-Kamal. Write all the relevant biographical data down in your own note book and review constantly.
You will be seeing a lot of these narrators in your future studies!
These famous chains should also be checked in Tuhfat al-Ashraf by al-Mizzi to see which hadiths
they have produced. These are the figures who will feature prominently in ones study of the major
works, and so getting the gist of their biographies and relationships beforehand gives one a massive
advantage later on. One must know how nuanced grading can be and will learn that refraining from
rash judgements on chains of hadith without extensive research of each chain and hadith in context is
wise and proper.
Takhrij can begin with Mahmud al-Tahans popular book Usul al-Takhrij wa Dirasat al-Asanid. Imad
Ali Jumuah has an excellent chart form of this. This should be followed by Hatim al-Awnis audio
class on takhrij as well as its printed transcript (mudhakkirah), al-Takhrij wa Dirasat al-Asanid, which
the shaykh highly recommends. To see how takhrij is practically applied, one excellent reference
is Badr al-Munir by Ibn al-Mulaqqin (he called himself Ibn al-Nahwi) and its abridgement Talkhis al-
Habir by his student Ibn Hajar.
All of the previous study should now have prepared one for engaging with the hadith literature. Many
scholars recommend commencing with al-Sahihayn but Nur al-Din Itr and Shah Wali Allah argue
(convincingly, in my view) that the famous al-Muwatta of Malik should be ones first major work for, in
Itrs words in Manhaj al-Naqd, it is the easiest in length, shortest in chains, and has a most excellent
selection of hadiths. Thereafter, one should study the Sahihayn of al-Bukhari and Muslim,
beginning with al-Bukhari. Whilst reading these three works, each narrator must be researched
extensively in Tahdhib al-Kamal, as they are the pivots upon which the strongest hadiths depend. Do
not rely on short works such as Taqrib al-Taqrib for this. It is a beginners book meant only for quick
review and the habit of some of the mutaakhirin (even among commentators) of relying on it is frankly
poor practice and low aspiration.
Al-Muwatta should be prepared for with Ibn Abd al-Barrs Muqaddimah al-Tamhid together with Ibn
al-Salahs Wasl al-Balaghat al-Arbaah fi al-Muwatta, both of which have been edited and
published by Abd al-Fattah Abu Ghuddah in Khams Rasail fi Ulum al-Hadith. Also read the three
other treatises in the collection as they touch upon essentials of hadith study such as the difference
between hadathana and akhbarana. Thereafter read Umar F. Abd-Allah Wymann-Landgrafs updated
1978 Chicago Ph.D thesis, Malik and Medina, which has valuable insights into the terminologies
used by Malik, which really will help in understanding Maliks intend and methodology. There
are many commentaries on al-Muwatta, but the greatest are unquestionably al-Tamhid(more for
ulum al-hadith) and al-Istidhkar (more for fiqh), both by Ibn Abd al-Barr. One would do well to also
reference al-Bajis al-Muntaqa (which is easier) and Ibn al-Arabis al-Masalik. For an abridged
summary of the Ibn Abd al-Barr and al-Baji, Sharh al-Zurqani is an excellent place to start. Awjaz al-
Masalik by al-Kandahlawi is very clear (although the irrelevant defense of Hanafi views therein is a
distraction), but the best modern commentary is by Ibn Ashurs Kashf al-Mughatta. I still think that
Bashar Awwad Marufs second edition of al-Muwatta in two volumes is the best one, though Kilal
Hasan Alis is excellent too.
Ghassan Abdul Jabbars Bukhari is an excellent introduction to the man and his work. This should be
followed by Scott Lucas article The Legal Principles of Muhammad b. Ismail al-Bukhari and
Mohammad Fadels article Ibn Hajars Hady al-Sari. After this, Jonathan Browns The Canonization
of al-Bukhari and Muslim, his 2006 Ph.D thesis at Chicago, is an absolutely essential read. It is
better than most Arabic books on the Sahihayn.
Sahih al-Bukhari must accompanied by Ibn Hajars classic commentary Fath al-Bari, for those with
aspiration, or al-Qastallanis Irshad al-Sari, which is based on Fath al-Bari and al-Aynis Umdat al-
Qari. Ibn Hajars introduction to Fath al-Bari contains many fine points of detail and criticism,
addressing some of the objections in al-Daraqutnis al-Ilzimat, which should be read alongside this
introduction with the audio commentary of Abdullah al-Sad. This will further introduce one, in addition
to the previous study of al-Tamyiz, to ilal al-hadith (hidden defects), which is the most difficult aspect
of ulum al-hadith. Nur al-Din Its book on al-Bukharis fiqh and chapter headings, al-Imam al-Bukhari
wa al-Fiqh al-Tarajim, should also be consulted. One good modern commentary by Anwar Shah al-
Kashmiri, Faydh al-Bari, also discusses the fiqh of al-Bukharis chapter titles really well, and also
objects to Ibn Hajar at times, but Indian Hanafi hadith commentaries tend to be motivated by
defending Hanafi fiqh against the Ahl al-Hadith more than trying to understand the methodology of the
authors. The best edition to study Sahih al-Bukhari is undoubtedly still al-Sultaniyah in the edition of
shaykh Muhammad Zuhayr al-Nasr, followed by the Maknaz al-Islami edition. All other editions (as of
2016), including Dar al-Tasil, presently fall short.
Before commencing with Sahih Muslim one should read Hatim al-Awnis Ijma al-Muhaddithin,
which addresses common misconceptions regarding the conditions of al-Bukhari and Muslim as well
as the muanan controversy discussed in Muslims Muqaddimah. A controversial thesis, it should be
read with Ibrahim al-Lahims al-Ittisal wa al-Intiqa.
Thereafter, the Muqaddimah of Imam Muslim and Kitab al-Tamyiz (ed. Mustafa al-Azami) with the
audio of Abdullah al-Sad are excellent starting points for preparing to study Sahih Muslim as well as
introducing hidden defects (ilal).
One must study Sahih Muslim with at least Sharh al-Nawawi, for the fiqh, and al-Kawkab al-
Wahhaj by Muhammad al-Amin al-Harari additional benefits in discussing the chains. Fath al-
Mulhim by al-Uthmani also has some interesting observations and discussions apart from the usual
Indian Hanafi defence. One must bear in mind Imam Muslims methodoly. He arranges the hadith in
each chapter according to degrading levels of strength. Thus, the first one or two hadiths are the
basis (asl) of the topic or argument, of which there are 3,145, and the following hadiths are supports
(mutabaat), from a total of 7,748. Most commentaries miss this point too, focusing instead on fiqh of
hadiths rather than hadith methodology. Critics have often failed to understand this subtle point and
have criticised the mutabi hadiths when their main purpose is to support the asl hadiths. A good
teacher should be able to point these out and differentiate between them. Another key point to note is
that Imam Muslim never wrote chapter headings or titles. He simply gathered the hadiths of a
particular issue together in order of strength. Later, commentators wrote chapter headings, which they
deduced from the contents of the topical hadiths. Most editions of Sahih Muslim use Imam al-
Nawawis chapter headings, due to his great standing in both fiqh and hadith. However, one
should check earlier and later commentaries to see how different scholars have understood the
chapters. Sometimes, chapter headings have misplaced Muslims priorities in certain narrations as
well as missing the methodological point being made by focusing on the fiqh rather than the method.
The best edition of Sahih Muslim is still al-Amirah edited by Muhammad Zuhayr al-Nasr. One should
also benefit from al-Faryabis edition due to its useful footnotes drawing on al-Daraqutnis criticisms,
among others.
Whilst reading the Sahihayn, keep at hand Mustafa Bahuws al-Ahadith al-Muntaqadah fi al-
Sahihayn. This collects together and evaluates a lot of research into the criticised hadith in al-
Sahihayn. It is a valuable reference.
Mastery
At this juncture, before commencing with the major Sunan works, one should know that the objectives
of this stage are to master ilal (hidden defects), ilm al-rijal (biographical data), and al-jarh wa al-tadil
(narrator criticism).
Moving on to narrator criticism (al-jarh wa al-tadil), one excellent introduction is al-Raf wa al-
Takmil by al-Laknawi (edited by Abd al-Fattah Abu Ghuddah). This should be accompanied by Hatim
al-Awnis Khulasat al-Tasil with audio and transcript commentary and Dawabit al-Jarh wa al-
Tadil by Abd al-Aziz Abd al-Latif. Abdullah al-Sad has three recorded series that are excellent: al-
Qawaid, al-Dawabit, and al-Mubahith fi al-Jarh wa al-Tadil. Finally, Ibrahim al-Lahims book al-
Jarh wa al-Tadil, has a good level of coverage of the topic.
Building upon Abdullah al-Sads audio commentaries upon Muslims Tamyiz and al-
Daraqutnis Ilzimat, Hatim al-Awnis book and audio commentary al-Madkhal ila Fahm Ilm al-Ilal is
a brief, but excellent, step into ilal. This should be followed by Hamza al-Mallibaris al-Hadith al-
Malul and Ali al-Sayyahs al-Hadith al-Mualland al-Manhaj al-Ilmi fi Dirasat al-Hadith al-Muall.
Tariq b. Awad Allahs al-Irshadat must be studied as an excellent and practical book that bulits on
the previous ilal studies by focusing on mistakes that are frequently made in strengthening hadiths
with mutabaat (follow-up) and shawahid (witnessing) narrations.
At this juncture, Shurut al-Aimmah al-Khams by al-Hazimi and Shurut al-Aimmah al-Sittah by al-
Maqdisi, which discuss the conditions each of the Imams (al-Bukhari, Muslim, Abu Dawud, al-Nasai,
and al-Tirmidhi) stipulated for including hadiths in their collections, should be read and summarised in
a chart. Keep referring back to this chart throughout and try to determine whether al-Maqdisis and al-
Hazimis deductions are always precise. Both are found alongside Abu Dawuds Risalah (see below)
in Abd al-Fattah Abu Guddahs Thalath Rasail fi Ilm Mustalah al-Hadith.
When studying the forthcoming sunan works, analyse each chain of transmission independently. It is
crucial to remember that each chain needs to be analysed individually and in context, understanding
the methodology of the early hadith masters, and referencing Ilal al-Daraqutni, Ilal Ibn Abi Hatim ,
and Ilal Ibn al-Madini. One should be very careful in grading hadith and should strive to understand
rather than innovate new gradings. Check ones own reseach against that of Shuayb al-Arnaut, Nasr
al-Din al-Albani, and Abdullah al-Sads audio commentaries.
The Sunan of Abu Dawud should be prepared for by reading Abd al-Fattah Abu Ghuddahs edition
of his Risalah ila Ahl Makkah, which some have argued is one of the first treatises on nomenclature
and methodology alongside Muslims Muqaddimah and al-Shafiis Risalah. Abdullah al-Sad has an
excellent audio commentary, focusing on ulum al-hadith, of the opening chapters. Check your own
research against his. Also, refer to the gradings and justifications of Shuayb al-Arnaut and Nasr al-
Din al-Albani. When these three agree, it should suffice. When they differ, research it extensively.
Three commentaries to refer to are Mualim al-Sunan by al-Khattabi for a brief overview, Awn al-
Mabud for some good discussions on the fiqh, and Badhl al-Majhud for more clarification in the
chains. The best edition of Sunan Abi Dawud is by Muhammad Awwamah, which has met great
aclaim among contemporaries.
The Mujtaba of al-Nasai should be introduced with Hatim al-Awnis Mashayikh al-Nasai wa Dhikr
al-Mudallisin. Abdullah al-Sad has an excellent audio commentary, focusing on ulum al-hadith, of
the opening chapters. Check your own research against his. Also, refer to the gradings and
justifications of Shuayb al-Arnaut and Nasr al-Din al-Albani. When these three agree, it should
suffice. When they differ, research it extensively. The best commentary is Sharh Sunan al-Nasai by
al-Wallawi, though I also like Sharh al-Shanqiti. The first is very clear and makes life easy for the
student. Nevertheless, one must focus on how al-Nasai collects chains to teach ilal al-hadith. The
best edition of Sunan al-Nasai probably is by Dar al-Tasil, but Dar al-Marifahs edition with the
hashiyah has been met with the most approval by contemporary scholars.
The Jami of al-Tirmidhi should be introduced through Nur al-Din Itrs al-Imam al-Tirmidhi wa al-
Muwazana Bayna Jami`ihi wa Bayn al-Sahihayn, which was his Ph.D thesis at al-Azhar as well as
Ibn Rajabs Sharh Ilal al-Tirmidhi (edited by Nur al-Din Itr) with Hatim al-Awnis audio commentary.
This wonderful book helps to understand al-Tirmidhis use of tahsin. I would also add that Dr. Adab
al-Hamshs al-Imam al-Tirmidhi wa Manhajuhu fi Kitabihi al-Jami is an excellent study in three
volumes. Abdullah al-Sad has an excellent audio commentary, focusing on ulum al-hadith, of the
opening chapters. Check your own research against his. Also, refer to the gradings and justifications
of Shuayb al-Arnaut and Nasr al-Din al-Albani. When these three agree, it should suffice. When they
differ, research it extensively. My favourite commentary is Tuhfat al-Ahwadhi by al-
Mubarakfuri, through whom my ijazah in al-Tirmidhi goes (the same path as shaykh Ibn Aqil). Another
good reference is Aridat al-Ahwadhi by Ibn al-Arabi al-Maliki. The best edition of Jami al-Tirmidhi is
best Shuayb al-Arnaut but Isam Musa Hadis edition points out some typos and errors in it. Ahmad
Shakirs edition, though incomplete, has very valuable footnotes. Make sure to reference al-
Daraqutnis Kitab al-Ilal, where possible.
The Sunan of Ibn Majah is where where should practically apply all of ones skills attained through
the previous studies for an academic investigation and engagement with Ibn Majah. It should be
prefaced with Muhammad al-Numanis al-Imam Ibn Majah wa Kitabuhu al-Sunan. My own
preference is to isolate the zawaid of Ibn Majah and analyse those chains independently, comparing
my results against the research of al-Arnaut and al-Albani. Dont rely on al-Busiri due to the
weakness of the editions and some zawaid that appear to be missed or included when not zawaid.
Rather, isolate them using your gained takhrij skills and Tuhfat al-Ahraf. Our count is that there are in
fact 1,213 zawaid hadiths (with repetition) but 1,476 in al-Busiris Misbah al-Zujajah. From these, 98
hadiths have a sahih isnad, 113 are sahih with mutabaat (follow-up hadiths), 219 are sahih with
shawahid (witnessing hadiths), 58 have a hasan isnad, 42 are hasan with mutabaat, 65 are hasan
with shawahid, 6 are possibly hasan in sha Allah. The best edition is the second Maknaz edition,
published in two volumes in 2016.
By now, one should be well-prepared to read the hadith literature. The next step is yours. Indians like
to move on to al-Tahawis two books: Sharh Mushkil al-Athar and Sharh Maani al-Athar. Some
Arabs move on to the zawaid of Musnad al-Darimi, Ibn Khuzaymah, Ibn Hibban, and al-Daraqutni.
Others prefer to delve into Musnad Ahmad. It took me a while to realise this, even after repeatedly
seeing it exhorted to by many hadith masters and jurists of the past, but my preferred step now at this
stage is to go on to al-Bayhaqis Sunan al-Kabir. Also known as al-Sunan al-Kubra, it is practically a
mustadrak of the major hadith corpus, and truly one of the masterpieces of Islam. Research any issue
and see how it is presented by al-Bayhaqi and you will quickly realise that this is a magnificant
treasure trove. Managing to complete reading it (my version is 24 volumes!) can be assisted by al-
Dhahabis abridgement in 10 volumes.

Al-Khatib al-Baghdadi in Jami li Akhlaq al-Rawi and Ibn al-Salah, in his Muqaddimah, recommend
the following curriculum which has been approved, expanded, and commented upon by al-
Nawawi in al-Taqrib, al-Suyuti in Tadrib al-Rawi, al-Iraqi in his Alfiyyah, al-Sakhawi in Fath al-
Mughith, and Zakariyah al-Ansari in Fath al-Baqi:
Commence by studying the sahih works of al-Bukhari and Muslim with care and attention. Al-Ansari
and al-Sakhawi both state (perhaps from their teacher Ibn Hajar al-Asqalani) that al-Bukhari takes
precedence due to the extreme care he took in extrapolating rulings, which is the greatest objective in
studying hadiths, and its superiority over other collections in soundness. Al-Sakhawi added that al-
Bukhari should be studied first unless called to Sahih Muslim by necessity, such as its narrator being
the only one who has it and one fears his dying, as the narrators of Sahih al-Bukhari are many.
Thereafter, one should study the sunan works of Abu Dawud, al-Nasai, and al-Tirmidhi. Al-Ansari
and al-Sakhawi state the same justifications here, either from each other or taken from their teacher
Ibn Hajar al-Asqalani, namely that Abu Dawud takes precedence because of the great number of
ahadith al-ahkam that it includes; thereafter al-Nasai as it trains one in hidden defects (ilal); then al-
Tirmidhi due to the care he gives in indicating the hadiths in each chapter and section as well as
indicating the gradings of each hadith. All this should be done by mastering precision and
understanding their meanings.
Within this group, one must not neglect al-Bayhaqis Sunan al-Kubra, completed in 432 when the
author was 48, for we know not its like in its field as Ibn al-Salah said, who adds a caution not to be
decieved by naysayers. Al-Nawawi said one should be devoted to it, as nothing has been written like
it, and al-Suyuti agreed. Al-Sakhawi said that one must not limit oneself from it (by sufficing with the
aforementioned sunan works) due to its comprehensiveness in most of the ahadith al-ahkam. Ahmad
Shakir said in al-Baith al-Hathith that it is the biggest book in legal hadiths (it has almost 22,000
narrations). Al-Sakhawi added that its true place should precede all of the other sunan works (i.e. Abu
Dawud, al-Nasai, al-Tirmidhi, etc.), coming in rank only after al-Sahihayn, but they take precedence
only due to being earlier. I might add that al-Dhahabi considered it to be one of the four masterpieces
a scholar cannot do without, alongside al-Muhalla by Ibn Hazm, al-Mughni by Ibn Qudamah, and al-
Tamhid by Ibn Abd al-Barr. Taj al-Din al-Subki said no other book had been written with such
classification, arrangement, and quality. It includes most (if not all) of the hadiths found in al-Bukhari
and Muslim, as well as many of those in Abu Dawud, al-Nasai, and al-Tirmidhi. The claim that al-
Bayhaqi was unaware of al-Nasai and al-Tirmidhi is unfounded, because al-Bayhaqi refers to their
narrations within his book, as Najm Abd al-Rahman Khalaf mentions in his book al-Mawarid on al-
Bayhaqis sources. Khalaf also includes, among hundreds of al-Bayhaqis sources: al-Bazzar, Ibn
Khuzaymah, Abu Awanah, al-Tahawis Sharh Maani al-Athar, al-Daraqutni, Musnad Abu Hanifah,
Musnad al-Shafii, Musnad Abu Dawud al-Tayalisi, Musnad al-Humaydi, Ibn Abi Shaybah, Ishaq b.
Rahuwayh, Musnad Ahmad, Musnad al-Adani, Musnad al-Darimi, al-Musaddad, Musnad Abu Yala
al-Mawsili, and many more. Scott Lucas argues that al-Bayhaqi cemented and sealed the hadith
canon, and his choices were honoured by succeeding scholars.
Al-Khatib added Sahih Ibn Khuzaymah and al-Suyuti further added Ibn Hibban to this group, as did
al-Sakhawi who also included Abu Awwanah, Musnad al-Darimi, Musnad/Sunan al-Shafii, Sunan
al-Kubra by al-Nasai because of the additions that it includes, Sunan Ibn Majah, Sunan al-
Daraqutni, and Sharh Maani al-Athar by al-Tahawi.
Then one should move on to the remaining musnad works that a scholar of hadith needs, such
as Musnad Ahmad. Al-Sakhawi also added Abu Dawud al-Tayalisi, Ibn Humayd, al-Humaydi, al-
Adani, al-Musaddad, Abu Yala, and al-Harith b. Abi Usamah, whose hadiths are higher than the
aforementioned musnad works due to his living earlier.
Thereafter, move on to the musannaf works, beginning with Maliks Muwatta. Al-Khatib al-Baghdadi
said that al-Muwatta is the predecessor for this type (i.e. musannaf works) and thus it is necessary to
start with it. Al-Suyuti adds Abd al-Razzaq and Ibn Abi Shaybah to this group, as does al-Sakhawi.
Al-Sakhawi mentioned that musannaf works are of a lower ranking due to the majority of their
contents being non-connected hadiths such as murasil.
One should then study ilal al-hadith, headed by the works of Ahmad and al-Daraqutni. Al-Sakhawi
added Ibn Uyaynah, Ibn al-Madini, Muslims al-Tamyiz, Ibn Abi Hatim (whom he ranks with Ahmad
and al-Daraqutni) with its commentary by Ibn Abd al-Hadi, al-Tirmidhi with Ibn Rajabs commentary,
and other works.
Alongside this one should study the ilm al-rijal works, the best of which are al-Bukharis Tarikhal-
Kabir and Ibn Abi Hatims al-Jarh wa al-Tadil. Al-Khatib ranks alongside these the views of Yahya b.
Main.
Finally, do not forget to study works on the precise spelling of names, the most complete of which is
al-Ikmal by Ibn Makula.
Al-Nawawi added that Ibn al-Athirs Nihayah fi Gharib al-Hadith as well as hadith commentaries
should be relied upon throughout studying all of the above.
Ibn al-Salah concludes that every time one passes a problematic name or difficult word, one must
research it and study it. One should follow the path of the early masters, who would memorise hadith
with chains little by little, as few as two a day, reviewed day and night, in order to have complete
mastery in the end.

Shaykh Nur al-Din Itr mentions in Manhaj al-Naqd the following curriculum:
One should begin with the most important works written during the age of codification and
compilation, chief of which is Maliks Muwatta, for it is the easiest in length, shortest in chains, and
has a most excellent selection of hadiths. Thereafter, one should study the Sahihayn of al-Bukhari
and Muslim.
After that, one should study with care the sunan works of Abu Dawud, al-Tirmidhi, al-Nasai, and Ibn
Majah mastering with precision and understanding.
After that, one should study the musnads of Ahmad and Abu Yala, of which it is said that musnads
are like rivers, but Abu Yalas is like the sea.
Thereafter, one should study the comprehensive collections which gather together hadiths from a
number of books, as well as the takhrij references that trace the paths of hadiths in a specific book.
One must take care to study the commentaries, especially the most important ones, namely Fath al-
Bari and al-Nawawis Sharh Sahih Muslim.
Ibn al-Athirs al-Nihayah fi Gharib al-Hadith gives complete clarity to obscure words, to the point that
it is, in effect, a brief commentary for every hadith.
Shaykh Nur concludes that every time one passes a hadith that one does not know, one must study it
deeply and research it, as well as difficult names or words.

Shaykh Hatim al-Awni al-Sharif of Makka gives valuable advice in his booklet, Nasaih Manhajiyah
li-Talib Ilm al-Sunnah al-Nabawiyah, the summary of which follows with my own comments and
rearrangement:
Obsessively read the Sahihayn,

al-Bukhari
Muslim
devoting a period each day for their study so that one can complete reading them in a year. One
should aim at a minimum to do this over four years, during high school or university, so that one
graduates having read them several times. Thereafter, one should read the works which strove to
include only sahih narrations:
al-Muwatta
Ibn Hibban
Ibn Khuzaymah
Thereafter one should read the sunan works carefully, checking and researching the veracity of their
ahadith:
Abi Dawud
al-Nasai
al-Tirmidhi
al-Darimi
al-Daraqutni
Sunan al-Kubra lil-Bayhaqi
If one has aspiration then one should memorise hadith, utilising the following books in order:
al-Arbain al-Nawawiyah (with zawaid Ibn Rajab)
Umdat al-Ahkam
Bulugh al-Maram
al-Lulu wa al-Marjan
al-Sahihayn
One should also read commentaries on the hadith collections, beginning with easier ones:
al-Nawawi Sharh Sahih Muslim
al-Qurtubi Sharh Sahih Muslim
al-Tibi Sharh Mishkat al-Masabih
al-Munawi Fayd al-Qadir
One should always have Ibn al-Athirs Al-Nihayah fi Gharib al-Hadith at hand as it explains the
difficult vocabulary. It is easier to read this alongside the hadith instead of the commentaries, in order
to get a general understanding of the hadith. Beware, however, of narrating hadiths which you do not
understand.
Thereafter one should read the expansive commentaries:
Ibn Hajar Fath al-Bari
al-Tahawi Sharh Mushkil al-Athar
al-Iraqi Tarh al-Tathrib Sharh al-Taqrib
Ibn Abd al-Barr al-Tamhid
Ulum al-Hadith should begin as young as intermediate school (aged twelve) with the following:
Taysir Mustalah al-Hadith by al-Tahan or
Taysir Ulum al-Hadith by Amr Saleem or
Sharh Lughat al-Muhadith by Tariq Awad Allah or
Nukhbat al-Fikar (the best text at this level) with an easy contemporary sharh such as that by Abd
al-Karim al-Khudayr
After that, at high school level (aged fifteen or so):

Nuzhat al-Nazar (the best text at this level) or Al-Baith al-Hathith or al-Ghayah Sharh al-Hidayah
by al-Sakhawi
Thereafter, one should study:

Muqadimah Ibn al-Salah with Nukat Ibn Hajar, al-Iraqi, and al-Zarkashi as well as shaykh Hatims
own audio commentary, which is the most detailed available
This should be followed by:

al-Iqtirah by Ibn Daqiq al-Eid and its versification by al-Iraqi for memorisation
al-Mawqizah by al-Dhahabi, which shaykh Hatim has explained in a printed sharh based on his
audio lectures
Then one should move on to the encyclopaedic works such as:

Tadrib al-Rawi by al-Suyuti

Fath al-Mughith by al-Sakhawi
al-Sanani Tawdih al-Afkar
al-Khatib al-Kifayah
al-Hakim Marifat Ulum al-Haith
Ibn Rajab Sharh Ilal al-Tirmidhi (upon which shaykh Hatim has audio commentary)
Ibn Abd al-Barr Muqadimah al-Tamhid
al-Khalili Muqadimah al-Irshad
After this one ends with comprehending and studying the methodology of the Mutaqqimin:
al-Shafii al-Risalah
Muslim Muqadimah
Abi Dawud Risalah ila Ahl Makka
After Nuzhat al-Nazr or whilst studying the Muqadimah of Ibn al-Salah one should begin to
extensively read the following takhrij works in order to see how the theory of mustalah is practically
applied:
Mahmud al-Tahan Usul al-Takhrij wa Dirasat al-Asanid
Shaykh Hatims audio class on takhrij as well as its mudhakkirah, which the shaykh highly
recommends
Ibn al-Mulaqqin Badr al-Munir
Ibn Hajar Talkhis al-Habir
Nasb al-Rayah by al-Zaylai
Tanqih al-Tahqiq by Ibn Abd al-Hadi
Silsilatayn by al-Albani
Irwa al-Ghalil by al-Albani
Then one should study one or more books which deal specifically with the methodology of al-jarh wa
al-tadil:
Dawabit al-Jarh wa al-Tadil by Abd al-Aziz Abd al-Latif
Dawabit al-Jarh wa al-Tadil ind al-Hafiz al-Dhahabi
al-Jarh wa al-Tadil by Ibrahim al-Lahim
Khulasat al-Tasil by Hatim al-Awni
al-Laknawi al-Raf wa al-Takmil
Abu al-Hasan al-Masri Shifa al-Ilil
One should read books which deal with the sources of the Sunnah:
al-Kattani Risalat al-Mustatrifah
Akram Diya al-Umari Buhuth fi Tarikh al-Sunnah al-Musharifah
At this stage one should analyse chains of transmission independently. It is crucial to remember
that each chain needs to be analysed individually and in context, understanding the methodology
of the early hadith masters. One should be very careful in grading hadith and should strive to
understand rather than innovate. If one begins this stage as early as possible, after Muqaddimat Ibn
al-Salah or whilst studying takhrij works such as Talkhis al-Habir, one will reap immense benefits later
on. The following books should be referred to often:
al-Mizzi Tahdhib al-Kamal
Ibn Hajar Tahdhib al-Tahdib
al-Dhahabi Mizan al-Itidal (abridged from Ibn Adis al-Kamil)
These works derive from the following early sources:
Ibn Abi Hatim Al-Jarh wa al-Tadil
al-Uqayli Al-Duafa
Ibn Hibban al-Majruhin
Ibn Adi Al-Kamil
The final word will be with the following master critics:
Yahya b. Muin
Ahmad b. Hanbal
Al-Bukhari al-Tarikh al-Kabir
Read through all the imams words on a narrator will give one great perspectives and one should
strive to study this in detail. When one finds much difference of opinion about a narrator, one should
research his status extensively. One must also study deeply, and in immense detail, the books which
deal with hidden defects (Ilal):
Ali b. al-Madini Al-Ilal
al-Tirmidhi Al-Ilal al-Kabir
Ibn Abi Hatim Al-Ilal
Al-Daraqutni Ilal al-Ahadith (the most expansive work)
At this stage one will have reached a high degree of mastery and proficiency in hadith. One should
then embark upon research projects in service of the Sunnah. One must know the rank of the
critics as one knows the status of the critiqued, especially when verdicts differ, in order to give
preponderance to one view over an other:
1. al-Mutashaddidun (the strict)
2. al-Mutasahilun (the lenient)
3. al-Muaddilun (the fair)
1. The Mutashaddidun are the critics with strict verdicts of disparagement. However, if they appraise
a narrator, his standing is respected. Examples follow with the hadith scholar who deemed them so in
brackets:
Shuba b. al-Hajjaj (Ibn Hajar)
Sufyan al-Thawri (Ibn Hajar)
Yahya b. Said al-Qatan (al-Dhahabi)
Affan b. Muslim (al-Dhahabi)
Abu Nuaym (al-Dhahabi)
 Yahya b. Main (al-Dhahabi, also said to be fair)
Ali b. al-Madini (al-Dhahabi highly respected master critic whose appraisal alone almost assures
validity)
Abu Hatim al-Razi (al-Dhahabi)
Uthman b. Abi Shaybah
Ibn Khirash (al-Dhahabi)
al-Nasai (Ibn Hajar)
Abul-Fath al-Azdi (al-Dhahabi)
al-Uqayli
Ibn Shahin (contadictory at times)
Ibn Hibban (al-Dhahabi, but from the lenient when it comes to unknown narrators)
Malik b. Anas
Ibn Hazm
2. The Mutasahilun are the ones with leniency in expressing verdicts of al-Jarh & al-Tadil:
al-Tirmidhi (though this assessment is being reassessed by contemporary scholars of the
mutaqaddimun movement)
Ibn Khuzaymah
al-Tabari
al-Bazzar
Ibn Shahin (contradictory at times)
Ibn Hibban (al-Dhahabi but from the strict when it comes to reliable narrators)
al-Hakim al-Nisaburi
al-Bayhaqi
3. The Muaddilun or the Mutawassitun are the just/moderate critics with the soundest scale of
disparaging and appraising narrators. Their verdicts are of the first rank and take precedence over
others when their is difference:
Abd al-Rahman b. Mahdi (al-Dhahabi with a bit of strictness)
Ibn Sad (al-Dhahabi with some leniency)
Ahmad b. Hanbal (with a little leniency)
Yahya b. Main (with a little strictness)
al-Bukhari
Muslim
Abu Dawud (with a little leniency)
Abu Zurah al-Razi (his verdicts are praised alot by al-Dhahabi)
al-Nasai (with a touch of strictness)
Ibn Adi
al-Daraqutni (al-Dhahabi)
al-Khatib al-Baghdadi (with some leniency)
al-Dhahabi
Ibn Hajar (with a touch of leniency according to some contemporary scholars)
The following are considered to be the master critics due to their fair verdicts and extensive criticism:
Abd al-Rahman b. Mahdi
Ibn Sad
Ahmad b. Hanbal
al-Bukhari
Muslim
Abu Zurah
Ibn Adi
al-Daraqutni
al-Dhahabi

Shaykh Abdullah al-Sad offered the following advice during one class for students of hadith:
Ilm al-riwayah begins with al-Bukhari and Muslim whilst listening to recorded commentaries where
possible.
Then move onto Bulugh al-Maram because it covers the common hadith related to fiqh and is very
valuable in this regard alongside the commentary Subul al-Salam and Al-Basam.

Thereafter move on to al-Muntaqi by Majd b. Taymiya with Nayl al-Awtar Mustalah due to the massive
amount of hadith covered (approx. 5,000)

Ilm al-Hadith has a theoretical and a practical aspect. The top of the list in theoretical are Marifat
Ulum al-Hadith by al-Hakim and al-Kifayah by al-Khatib al-Baghdadi. One should also study Ibn al-
Salahs book as well as Ibn Rajabs Sharh al-Ilal and Ibn Hajars Nukat ala Ibn al-Salah. Al-
Mawqizah is another very beneficial book. Sufficiency is found in studying the following in order: Al-
Mawqizah, Muqaddimah Ibn al-Salah with Nukat Ibn Hajar, Marifat Ulum al-Hadith by al-Hakim, Al-
Kifayah by al-Khatib al-Baghdadi, and Sharh Ilal by Ibn Rajab.

The practical aspect of ilm al-hadith is found in takhrij works which trace the locations of the hadith to
allow one to research and collect all the paths in order to assess the state of the hadith. The best
books for this are: Talkhis al-Habir by Ibn Hajar, Al-ZaylaIs Nasb, Al-Tahqiq by Ibn Abd al-Hadi, and
Bayan al-Waham wa al-Ilham by Ibn al-Qattan al-Fasi which is a very valuable book. If one reads
these books one finds massive benefit.

Thereafter move onto Jami al-Tirmidhi and take notice of how he arrives at his rulings and the
terminologies that he uses a true work of art. Then move onto ilal works, beginning with Muslims
kitab al-Tamyiz which is excellent.

Thereafter, al-Tirmidhis al-Ilal al-Kabir followed by Ilal al-Daraqutni before Abi Hatim as it is easier
Abu Hatims book is difficult.

Then research the chains in al-Muwatta because they are of the highest standard such as:

Malik Nafi Ibn Umar

Hisham b. Urwa His father Aisha
Zuhri Abi Salamah b. Abd al-Rahman Abu Hurayrah
Abi Zinad al-Araj Abi Hurayrah
An excellent book in this area is al-Mashur min al-Asanid al-Hadith by Adil b. Abd al-Shakur al-
Zuraqi. He also has Tabaqat al-Mukthirin. One should research these names in the books of rijal.