Qubaa Association o Western Sydney

THE COMPILATION OF AHADITH IN THE ERA

AFTER THE COMPANIONS

TERM -1

PART -2

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The history of the compilation of ahadith:

The history of the compilation of ahadith after the companions

is even more vast and detailed. Each companion who narrated

the ahadith had a large number of pupils who compiled what

they heard from him. The pupils of the companions are called

Tabi„een.

The compilations of the tabi„een were generally not arranged

subject wise, though some of them have arranged the ahadith

under subjective headings. The first known book of ahadith

which is so arranged is Al-abwab of Imam Sha„bi (b.19

A.H.D.103A.H.). This book was divided into various chapters.

Each chapter contained the ahadith relating to the same subject

like salah, zakah etc. (Tadreeb al Raawi : Page :40)

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This proves that the first book of ahadith arranged in a

regular manner appeared in the very first century. Another

book was written by Hasan Al Basri in which he compiled

ahadith containing any explanations or commentaries of

the Holy Quran. This was also a regular book written on a

particular subject, which appeared in the first century.

In the era of the Tabi„een the compilation of ahadith was

undertaken officially by the famous khalifah, „Umar ibn

Abdul Aziz (99-101 A.H.). He issued an official order to

all governors under his domain that they should gather the

knowledgeable persons from among the companions of

the Holy Prophet (SAW) and their pupils and write down

the ahadith found with them.

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The result of this official decree was that several books of ahadith were prepared and spread all over the country. Ibn Shihab Al Zuhri was one of the pioneers of the compilation of ahadith in this period. He has written a number of books.

All these books and scripts written in this period were afterwards included in the larger books of ahadith written later on, as is usual in the evolution of every science. The separate entity of these books and scripts, being uncalled for, was not much attended to. Thus the larger books written in the second and third centuries gradually took their place, and being more comprehensive, detailed and sufficient, They were so widely spread and studied that the books of the tabi„een no longer remained on the scene.

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However some manuscripts of these books were preserved. Later books were compared and confirmed by such preserved manuscripts.

One of the books written in the days of the tabi„een was the script of Hammam ibn Munabbih, a pupil of Abu Hurairah who prepared a book containing ahadith he heard from Abu Hurairah . This book is also known as “ Al-Sahifah al Sahihah”. All the ahadith of this book were included in later compilations. The full text of it is also found in the Musnad of Imam Ahmed. The original script of this book was thus not attended to and was lost for a considerable time.

In 1373 A.H. (i.e. 1954 C.E) two manuscripts of this book were discovered in the libraries of Berlin and Damascus, and were published by Dr. Muhammed Hamidullah.

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Dr Muhammed Hamidullah edited these manuscripts,

which were written centuries ago. He also compared their

text with the one narrated in the musnad of Imam Ahmed.

He could not find any material difference between the two

texts. There is little very minor difference between the two

texts. There are few very minor differences of negligible

words, which always exist between two manuscripts of the

same book.

It proves that the books of the Tabi„een were included and

were thus made part of the later books of the ahadith, with

all necessary precautions by which they can safely be relied

upon.

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We present here a list of ahadith works written by the Tabi„een in the first and second centuries. In the first century the Tabi„een compiled the following books of ahadith:

1. Book of Khalid ibn Ma„dan (d.104 A.H)

2. Books of Abu Qilabah (d.104). He bequeathed his book to his pupil, Ayyub Sakhtyani (68-131 A.H), who paid more than ten Dirhams as a fare for them being loaded on a camel.

THE COMPILATIONS OF THE FIRST CENTURY

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3. The script of Hammam ibn Munabbih.

4. Books of Hasan al Basri (21-110 A.H.)

5. Books of Muhammad al Baqri (56-114 A.H.)

6. Books of Makhul from Syria

7. Book of Hakam ibn „Utaibah

8. Book of Bukair ibn „Abdullah ibn al Ashajj (d.117 A.H.)

9. Book of Qais ibn Sa‟d. This book later belonged to Hammad ibn Salamah (d.117 A.H.)

10. Book of Salaiman al Yashkuri

11. Al Abwab of Sha„bi.

12. Books of Ibn Shihab al Zuhri.

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13. Book of Abul-„Aliyah.

14. Book of Said ibn Jubair (d. 95 A.H.)

15. Books of Umar ibn Abdullah Aziz (61-101 A.H.)

16. Books of Mujahid ibn Jabr (d. 103 A.H.)

17. Book of Rajaa ibn Hywah (d. 112 A.H.)

18. Book of Abu Bakr ibn Muhammad ibn Amr ibn Haq.

19. Book of Bashir ibn Nahik.

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The basic characteristic of the books written in the second century is that large numbers of them were arranged subject wise, while the books of the first century were not. However, compilations without due arrangement confined in this century. The list of books compiled in this period is very long. Few prominent books are referred to here.

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1. Kita bul Aathaar : Imam Noman Bin Thabit (70-150 A.H)

2. Book of Abdulmalik ibn Juraij (d. 150 A.H.)

3. Muwatta, of Malik ibn Anas (93-179 A.H.)

4. Muwatta, of Ibn Abi Zi‟b (80-158 A.H.)

5. Maghazi of Muhammed ibn Ishaq (d. 151 A.H.)

6. Musnad of Rabi„ ibn Ishaq (d. 160 A.H.)

7. Musand of Rabi„ ibn Sabih (d. 156 A.H.)

8. Book of Hammad ibn Salmah (d. 167 A.H.)

9. Jame„ Sufyaan al Thauri (97-161 A.H.)

10. Jame„ Ma„mar ibn Rashid (95-153 A.H.)

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11. Book of Abdurrahman al Awaz„i (88-157 A.H.)

12. Kitab al zuhd by Abdullah ibn al Mubarak (118-181 A.H.)

13. Book of Hushaim ibn Bashir (104-183 A.H.)

14. Book of Jarir ibn Abdul Hameed (110-188 A.H.)

15. Book of Abdullah ibn Wahb (125-197 A.H.)

16. Book of Yahya ibn Abi Khatir (d. 129 A.H.)

17. Book of Muhammad ibn Suqah (d. 135 A.H.)

18. Tafsir of Zaid ibn Aslam (d. 136 A.H.)

19. Book of Musa ibn „Uqbah (d. 141 A.H.)

20. Book of Ash„ath ibn „Abdulmalik (d. 142 A.H.)

21. Book of Aqil ibn Khalid (d. 142 A.H.)

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22. Book of Yahya ibn Sa„id Ansari (d. 143 A.H.)

23. Book of Awaf ibn Abi Jamilah (d. 146 A.H.)

24. Books of Jafar ibn Muhammad al Sadiq (d. 148 A.H.)

25. Book of Yunus ibn Yazid (d. 152 A.H.)

26. Books of Abdurrahman almas„udi (d. 160 A.H.)

27. Books of Zaidah ibn Qudamah (d. 161 A.H.)

28. Books of Ibrahim al Tahman (d. 163 A.H.)

29. Books of Abu Hamzah al Sukri (d. 167 A.H.)

30. Algharaib by Shu„bah ibn al hajjaj (d. 160 A.H.)

31. Books of „Abdul Aziz ibn „Abdullah al Majishun (d. 164 A.H.)

32. Books of Abdullah ibn Abdullah ibn Abi Uwais

(d. 169 A.H.)

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33. Books of Sulaiman ibn Bilal (d. 172 A.H.)

34. Books of Abdullah ibn Lahi‟ah (d. 147 A.H.)

35. Jame‟ Sufyan ibn „Uyainah (d. 198 A.H.)

36. Kitabul-Athar by Imam Abu Hanifah (d. 150 A.H.)

37. Maghazi of Mu‟tamir ibn Sulaiman (d. 187 A.H.)

38. Musannaf of Waki „ibn Jarrah (d. 196 A.H.)

39. Musannaf of Abdurrazzak ibn Hammam (136-221 A.H.)

40. Musnad of Zaid ibn „Ali (76-122 A.H.)

41. Books of Imam Shafi„i (150-204 A.H.)

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1. Almuwatta, by Imam Malik (93-179 A.H.)

2. Kitabul-Athaar by Imam Abu Hanifah. (d. 150 A.H.)

3. Musannaf by‟ Abdurazzaq.

This book has been published in eleven big volumes

4. As-sirah by Muhammad ibn Ishaq

5. Kitab-al-Zuhd by „Abdullah ibn al‟Mubarak. (d. 181 A.H.)

6. Kitab-al-Zuhd by Waki „ibn Jarrah (3 volumes)

7. Almusnad by Zaid ibn „Ali (76-122 A.H.)

8. Sunan of Shafi‟i. (150-204 A.H.)

9. Musnad of Shafi „i. (150-204 A.H.)

10. Siyar of Awaz‟i. (88-157 A.H.)

THE FOLLOWING BOOKS WRITTEN IN THIS AGE ARE STILL AVAILABLE IN PRINTED FORMS.

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11. Musnad of Abdullah ibn al Mubarak (d. 181 A.H.)

12. Musnad of Abu Dawood Tayalisi (d. 204 A.H.)

13. Al- Radd „Ala Siyaril – Awaz „i by Imam

Abu Yusuf. (d.182 A.H.)

14. Al- Hujjah „ala Ahlil Madinah by Imam

Muhammad ibn Hasan Shaibani.

(d. 189 A.H.)

15. Kitabul- Umm by Imam Shafi „i.

(150- 204 A.H.)

16. Al- Maghazi by Waqidi (130-206 A.H.)

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Qubaa Association of Western Sydney

AHADITH – THE ESSENTIAL SOURCE OF SHARIAH

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Let us first understand the Arabic word „wahi‟ ٚٗح

(Revelation). Literally wahi means focusing upon an entity

very spontaneously but implicitly.

Technically in Shari„ah wahi ٚٗح is an indication of

something given to a Prophet by Allah SWT.

Allah SWT selects a person at child hood and then grants

him prophethood generally at the age of 40 years. Only a

few prophets and messengers have been blessed with

prophethood prior to the age of 40. The revelation was

conveyed to all prophets and messengers and their mission

was to convey it further to their communities.

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It was revealed upon the Prophet Muhammad :

(4-3 : اىْجٌ) . ٝ٘حٚ ٗحٚ إلّ ٕ٘ إُ اىٖ٘ٙ عِ ْٝطق ٍٗا

„And he does not speak out of his own desire; that (what he conveys to you) is but (a divine) inspiration with which he is being inspired.‟

Revelation (ٚٗح) is of two types: One is the wahi matlu (ٚٗح (ٍري٘ , the one which is to be recited. Quran is the one which is

recited. Other is the wahi ghair-matlu (ٍٚري٘ غٞش ٗح) which is not to be recited. Hadith is the one of this type.

Hence the revelation that the Prophet ordered to be recorded and that was transcribed by the companions is the Quran and the revelation that the Prophet did not order to be recorded is the Hadith.

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لول أو من الحدٌث هو ما ٌنسب إلى رسول هللا دمحم .فعل أو تمرٌر

Hadith stands for the report of words and deeds,

approval or disapproval of Rasulullah (Sallallahu

Alaihi Wasallam). Whatever Rasulullah (Sallallahu

Alaihi Wasallam) said or did constitute the Hadith.

If someone said or did something in presence of

Rasulullah (Sallallahu Alaihi Wasallam) and he

approved or disapproved those words or deeds is

also included in the definition of Hadith.

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Since the very inception of Islam, the opponents brought forth different scandals to create doubts among Muslims and thus to keep them away from Islam. Denial of Hadith is an old scandal but is still prevalent now-a-days. The advocates of the denial of Hadith claim:

„Quran, the word of Allah SWT, is the only revelation. We believe in the words of the Quran. Ahadith are not the revelation and therefore not authentic. Hence we can not accept Ahadith.

These advocates present such arguments that indicate intellectual bankruptcy.

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It is not possible to elaborate the arguments for the

authenticity of Ahadith. There are many verses of

the Quran that depend on Ahadith for their full

comprehension. Here it will suffice to convince, by

presenting some verses of the Quran that Hadith is

necessary for extending the meaning of the Quran

for practical and understanding purpose.

. ع١ٍٙب وبٔٛا اٌّزٝ لجٍزُٙ عٓ ٌُّٚٙ ِب إٌبط ِٓ اٌسفٙآء س١مٛي

(4ٕٔ : اٌجمشح)

„The foolish among people will say: What has made

them (the Muslims) turn away from their qiblah.‟ 27

Does the Qur‟an give detail that Baitul Muqaddas was our

first Qiblah?

Hadith gives us the detail that the Prophet and his

companions used to pray towards Jerusalem and when

Allah SWT revealed the specific order for making Ka„abah

the Qiblah, the Prophet and his companions turned their

faces towards Ka„abah.

ٚ لٍجٗ فٝ ِب عٍٝ هللا ٠شٙذ ٚ اٌذ١ٔب اٌح١ٛح فٝ لٌٛٗ ٠عججه ِٓ إٌبط ِٓ ٚ

ٚ اٌحشس ٠ٍٙه ٚ ف١ٙب ١ٌفسذ األسض فٝ سعٝ رٌّٛٝ إرا ٚ .اٌخصبَ أٌذّ ٘ٛ

(5ٕٓ-4ٕٓ : اٌجمشح) . اٌفسبد ٠حتّ ال هللا ٚ إٌّسً

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„There is a certain type of man who charms you in this worldly life with his glib talk. He calls Allah SWT to witness again and again that he cherishes good intentions in his heart, whereas, in fact, he is the deadliest opponent of the Truth. When he gets power he directs all his efforts towards spreading mischief in the land, destroying harvests and killing the human race.‟

A person is presented in these verses. Who is the hypocrite who talked in a very polished manner and impressed Prophet? Again it is Hadith which can inform us about him and his name.

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(219 : البقرة) . للنّاس منافع و كبٌر إثم فٌهما قل والمٌسر الخمر عن ٌسؤلونك

„they ask you about drinking and gambling, say: There is great

harm in both, though there is some benefit for people...‟

Who were the persons who asked questions of the Prophet

SAW regarding drinking and gambling? It is quite apparent

that the answer will be found only from Hadith. There are

numerous verses which refer to the persons who used to ask

questions from the Prophet SAW. The Prophet SAW used to

give them a reply after getting wahi (revelation). Hadith is the

only source that throws light in such matters.

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(258 : البقرة) . ربّه فى إبراهٌم حآجّ الّذى إلى تر ألم

„Have you not considered the case of the person who had an argument‟

Curious, we wish to know who used to argue with Ibrahim

. The Quran does not give the name. Now every one knows that he was Namrood. His name has come from the Hadith.

ب عشفٛا ٚ ّّ إرا سّعٛا ِب أٔضي إٌٝ اٌّشسٛي رشٜ أع١ُٕٙ رف١ط ِٓ اٌّذِع ِ . ِٓ اٌحكّ

„When they listen to that which has been sent down to the Messenger, you see their eyes overflow with tears because of the Truth recognised therein.‟

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Again who were these who commenced weeping, when the

Truth was revealed to them, and who was the person

reciting the Truth? All this we have learnt of through

Hadith. Those crying were Najashi himself, and his

courtiers, and Jaafar was the person who recited the Truth.

ع١ٍُٙ ٔجؤ اٌّزٜ آر١ٕبٖ آ٠برٕب فبٔسٍخ ِٕٙب فؤرجعٗ اٌش١طبْ فىبْ ِٓ ٚارً

. اٌغب٠ٚٓ

„O Prophet! Relate to them the story of the person whom

We had given the knowledge of Our Revelation, but he

turned away from their observance. Then Satan persuaded

him until he became one of those who had gone astray.‟

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To whom this verse points out is not mentioned in the

Quran. But it is known from Hadith that this was the story

of Bal„am bin Ba„ura.

ًّ ال ٚ (84 : اٌزٛثخ) . لجشٖ عٍٝ رمُ ال ٚ أثذا ِبد ُِٕٙ أحذ عٍٝ رص

„And in future you should never offer funeral prayer for

anyone of them who dies, nor stand at his grave...‟

This verse was revealed regarding a particular hypocrite.

Quran is silent about it but we know through Hadith that

he was Abdullah bin Obay bin Salool.

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ًّ ِٓ سغذا سصلٙب ٠ّؤر١ٙب ِطّئّٕخ إِٓخ وبٔذ لش٠خ ِضال هللا ظشة ٚ فىفشد ِىبْ و

(ٕٔٔ : إٌحً ) . ٠صٕعْٛ وبٔٛا ثّب ٚاٌخٛف اٌجٛع ٌجبط هللا فؤرالٙب هللا ثؤٔعُ

„Allah SWT cites the instance of a place of habitation. It was enjoying a peace and security and was receiving provisions in abundance from every quarter. But when it began to show ingratitude towards the bounties of Allah SWT, He made its inhabitants taste the consequences of their doings, and inflicted misfortune of hunger and fear on them.‟

About which community was this verse narrated? It is quite obvious we have to refer to Hadith for the answer of this question.

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.عجذا ِٓ عجبدٔب آر١ٕبٖ سحّخ ِٓ عٕذٔب ٚ عٍّّٕبٖ ِٓ ٌّذّٔب عٍّب فٛجذا

(65: اٌىٙف ) „And there they found one of our servants whom We had blessed with a special favour and had given him a special knowledge from Ourselves.‟

This is actually the story of Musa and his attendant. They visited a person of intrinsic knowledge. Quran does not mention this man but we know from Hadith that he was

Khizar .

ّْ هللا ِعٕب إر (4ٓ: اٌزٛثخ . )ّ٘ب فٝ اٌغبس إر ٠مٛي ٌصبحجٗ ال رحضْ إ

„When the two were in the cave: when he was saying to his companion: Be not distressed: Indeed Allah is with us.‟

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Which cave is this? Its name is not mentioned in the Quran, but we know from hadith that it was Cave Thaur.

Also in this verse a friend of the Prophet is mentioned. Again Quran does not name him but we have come to

know through hadith that he was Abu Bakr Siddiq .

ال ٠ؤرً أٌٚٛ اٌفعً ِٕىُ ٚ اٌّسعخ أْ ٠ّؤرٛا أٌٚٝ اٌمشثٝ ٚ اٌّسبو١ٓ ٚ ٚ (ٕٕ: إٌٛس . )اٌّٙبجش٠ٓ فٝ سج١ً هللا

„Those among you, who are bountiful and persons of means, should not swear on oath that they would withhold their help from their relatives, the indigent and those who have left their homes for the cause of Allah SWT.‟

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The Quran does not mention the name of this personality but we come to know from hadith that Abu Bakr Siddiq

is the person.

These are but a few examples. There are numerous verses that become comprehensive after supplementing the information from Ahadith.

Denial of Ahaadith leads Muslims astray from the Pillars of Islam. The denial of the Ahadith is almost the denial of the basic pillars of Islam. After Kalama Shahadah, the most important constituent of Islam is Salah (prayer). At many places directives have been given in the Quran to offer and establish prayers.

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But nowhere in the Quran is how this prayer should be

offered. What is to be recited first, then what is to be

recited in ruku (bending) and in sajdah (prostration)?

Moreover we do not find from the Quran the number of

rakaat (units) in a prayer or how many rak„aat are in Fajr,

Zuhr, Asr, Maghrib, or Isha prayers. Also we do not find

from the Quran whether sunnah should be offered before

fard or afterwards. Also how many rak„aat are there

before and how many after fard prayer. Quran is silent

about witr prayer and as to which prayers it should be

combined with.

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All these, and other details about Salah (prayer) are found

through Ahaadith. Thus the person who denies Hadith

becomes logically the denier of Salah. Quran uses the word

Salah in general meaning to pray in heart, to ask for

forgiveness, to bless etc. The actual Salah that we Muslims

offer is comprehensive and is acted upon through Ahadith.

Similarly, another important pillar of Islam is Zakat. The

obligation of Zakat (charity) is from the Quran but there

are no details about the percentage and the commodities on

which the Zakat is compulsory in the Quran. All the details

are obtained from Ahadith.

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Again, the very obligation of Sawm (fasting) is given in the Quran but all the details are from

Ahadith.

Hajj is the only pillar of Islam about which

Quran has given details but still there are some

Hajj practices that can be obtained only through

Ahadith.

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In short, the denials of Ahadith would lead

Muslims astray from the pillars of Islam thus

keeping them aloof from Islam from their birth to

their death. When a child is born, Adhan (call to

prayer) is whispered in its ear. A denier of Hadith

will not follow this practice. This child then

grows up to be an adult and follower of Islamic

Shari„ah. Salah, Sawm, Zakat (if of nissab) and

Hajj(if of istitaa„ah), all these become obligatory

upon him/her. If he/she is the denier of Hadith

then he/she can not fulfil these obligations.

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Then comes the question of marriage. Quran

mentions about marriage but its details e.g. the

offer and acceptance of the proposal of marriage

must be made in presence of two witnesses is to be

found out only from Hadith. A person who denies

Hadith, cannot undergo marriage according to the

Shari„ah. Again when he dies the issue arises about

the washing of the body. Quran does not mention

about this. Also what about his Salat-ul-Janazah?

This can only be performed under the directives of

Hadith.

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Qubaa Association of Western Sydney

TYPES OF HADITH

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Qudsi - ٝلذس Divine; a revelation from Allah(SWT); relayed with the words of the Prophet

e.g: ْٔقاه هللا أعذدخ ىعثادٛ اىصاىحِٞ ٍا ل عِٞ سأخ ٗل : ) قاه سع٘ه هللا ملسو هيلع هللا ىلص قاه: عِ أتٜ ٕشٝشج سضٜ هللا ع(صحٞح اىثخاسٙ()أرُ عَعد ٗل خطش عيٚ قية تشش

Marfu` - ِشفٛع elevated; a narration from the Prophet e.g., I heard the Prophet saying.

ٍاىل عِ ّافع عِ اتِ عَش أُ اىْثٜ ملسو هيلع هللا ىلص قاه ٍصلا : )ّعٌ اىشجو اىصاىح اتِ عَش ى٘ ماُ ٝقً٘ ٍِ اىيٞو.

Mauquf- ِٛلٛف stopped: a narration from a companion only, e.g., we were commanded to.

أْ عٍٟ ثٓ أثٟ غبٌت عٕذِب حشق اٌخٛاسط ثبٌٕبس ل١ً ٌٗ: إْ اثٓ عجبط ٠مٛي: ٌٛ وٕذ ِىبٔٗ .عالٌٖمزٍزُٙ ثبٌس١ف، فإٔٗ ال ٠حشق ثبٌٕبس إال هللا جال فٟ

Maqtu`- ِمطٛع severed: a narration from a successor (ٚذاتع) سئً اٌحسٓ اٌجصشٞ عٓ اٌصالح خٍف اٌّجزذع، فمبي: إْ ٌُ رجذ غ١شٖ فصً خٍفٗ، ٚثذعزٗ عٍٝ ٔفسٗ.

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Musnad - ِسٕذ supported: a hadith which is reported by a traditionalist, based on what he learned from his teacher at a time of life, suitable for learning; similarly - in turn - for each teacher until the isnad reaches a well known companion, who in turn, reports from the Prophet.

أخثشّا ٍاىل عِ أتٜ اىضّاد عِ األعشض عِ أتٜ ٕشٝشج سضٜ : حذشْا عثذ هللا تِ ٝ٘عف قاه: اىثخاسٛ سحَٔ هللاقاه

."ى٘ل أُ أشق عيٚ أٍرٜ أٗ عيٚ اىْاط ألٍشذٌٖ تاىغ٘اك ٍع مو صلج: "هللا عْٔ أُ سع٘ه هللا ملسو هيلع هللا ىلص قاه

Muttasil-ًِزص continuous: a hadith with an uninterrupted isnad which goes back only to a companion or successor.

ِبٌه عٓ اثٓ شٙبة اٌض٘شٞ عٓ سبٌُ ثٓ عجذ هللا عٓ أث١ٗ عجذ هللا ثٓ عّش .

Mursal - ًِشس hurried: if the link between the successor and the Prophet is missing, e.g., when a successor says "The Prophet said...".

ٍاىل، عِ صٝذ تِ أعيٌ، عِ ععٞذ تِ اىَغٞة، أُ اىْثٜ ملسو هيلع هللا ىلص »ّٖٚ عِ تٞع اىيحٌ تاىحٞ٘اُ« .

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Munqati` - ِٕمطع broken: is a hadith whose link anywhere before the successor (i.e., closer to the traditionalist recording the hadith) is missing.

Status: It is considered Dhaeef or Mardood.

ِْ َعْثِذ : قاه" عْْٔ"أخشض اىرشٍزٛ فٜ ِِ أَْسَطاجَ َع اضِ ْت ِْ اْىَحجَّ ُّٜ َع قِّ َُ اىشَّ ا ََ ْٞ ُِ ُعيَ ُش ْت ََّ عَ ٍُ ُِ ُحْجٍش َحذَّشََْا ُّٜ ْت َحذَّشََْا َعِئِ قَاهَ ِْ أَتِٞ ِِ ُحْجٍش َع ائِِو ْت َٗ ِِ ا : )اْىَجثَّاِس ْت َٖ ْْ ، فَذََسأَ َع ٌَ َٗ َعيَّ ِٔ ْٞ ُ َعيَ ِ َصيَّٚ َّللاَّ ِذ َسُعِ٘ه َّللاَّ ْٖ َشأَجٌ َعيَٚ َع ٍْ َْٕد ا اْعرُْنِش

ُ جَ ٌْ ُْٝزَمْش أََّّٔ َٗ ىَ ا َٖ ُٔ َعيَٚ اىَِّزٛ أََصاتَ ٍَ َٗ أَقَا ٌَ اْىَحذَّ َٗ َعيَّ ِٔ ْٞ ُ َعيَ ِ َصيَّٚ َّللاَّ اعَوَ َسُعُ٘ه َّللاَّ شا ْٖ ٍَ ا َٖ (. ىَ

.ٕزا حذٝس غشٝة ٗ ىٞظ إعْادٓ تَرصو: "قاه اىرشٍزٛ

تِ ٗائو تِ حجش ىٌ ٝغَع عثذاىجثاس : ٝق٘ه -ٝعْٜ اىثخاسٛ -عَعد دمحماا : ٗ قذ سٗٛ ٕزا اىحذٝس ٍِ غٞش ٕزا اى٘جٔ، قاه ".إّٔ ٗىذ تعذ ٍ٘خ أتٞٔ تأشٖش: ٍِ أتٞٔ ٗ ل أدسمٔ، ٝقاه

Mu`adal - ًِعع perplexing: is a hadith whose reporter omits two or more consecutive reporters in the isnad.

أُ أتا –أٛ ٍاىل عاىٌ اىَذْٝح سض٘اُ هللا عيٞٔ –تغْذٓ إىٚ ٍاىل أّٔ تيغٔ -ٍعشفح عيً٘ اىحذٝس–سٗآ اىحامٌ ٍا ٕزا : قاه اىحامٌ ( قاه سع٘ه هللا ملسو هلآو هيلع هللا ىلص ىيَي٘ك طعأٍ ٗمغ٘ذٔ ٗل ٝنيف إل ٍا ٝطٞق : ٕشٝشج سضٜ هللا عْٔ قاه

اىحذٝس ٍعضو عِ ٍاىل أعضئ فٜ اىَ٘طأ فأت٘ ٕشٝشج صحاتٜ ٍٗاىل ذاتع ذاتعٜ فٖزا ٝيضً عق٘ط اشْاُ ٍر٘ىٞاُ .َٕٗا دمحم تِ عجلُ ٗأت٘ٓ فٖنزا سٗٗٓ عِ ٍاىل خاسض اىَ٘طأ

Mu`allaq - ِعٍك hanging: is a hadith whose reporter omits the whole isnad and quotes the Prophet directly (i.e., the link is missing at the beginning).

ْشِء ، قاه : فٜ اإلَٝاُ : ٍا أخشجٔ اىثخاسٛ فٜ اىصحٞح ََ ًِ اْى ُِ إِْعل َُّ : تَاب ُحْغ ٌَ ، أَ ُِ أَْعيَ ْٝذُ ْت اِىٌل أَْخثََشِّٜ َص ٍَ قَاَه ِ َع َسُعَ٘ه َّللاَّ َِ ُ َع َّٛ أَْخثََشُٓ ، أََّّٔ َُّ أَتَا َعِعٍٞذ اْىُخْذِس َِ ََٝغاٍس أَْخثََشُٓ ، أَ ُٔ : َٝقُُ٘ه َعَطاَء ْت ٍُ َِ إِْعل ٌَ اْىعَْثذُ فََحُغ ... إِرَا أَْعيَ

ٍٗ ٗاحذ ٍِ أٗه اىغْذ فٖزا . اىحذٝس .حذٝس ٍعيّق ؛ ألّٔ ُحزف سا

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Mutawatir - متواتر Consecutive: is a hadith which is reported by such a large number of people that they cannot be expected to agree upon a lie, all of them together.

أحادٌث رفع الٌدٌن عند الدعاء ، فمد ورد عن النبً ملسو هيلع هللا ىلص نحو مئة حدٌث ، كل منها : مثاله

فٌه أنه ملسو هيلع هللا ىلص رفع ٌدٌه فً الدعاء ، ولد جمعها السٌوطً فً جزء

" .فض الوعاء فً أحادٌث رفع الٌدٌن فً الدعاء : " سماه

Ahad - احاد isolated: is a hadith which is narrated by people whose number does not reach that of the mutawatir. It is further classified into:

،"إنما األعمال بالنٌات:"رضً هللا عنه عمر بن الخطابمثل حدٌث 48

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Mash'hur - مشهور famous: hadith reported by more than two reporters.

المسلم من سلم المسلمون من لسانه ) مشهور بٌن أهل الحدٌث والعلماء والعوام ومثاله .متفق علٌه ( وٌده

`Aziz - عزٌزrare, strong: at any stage in the isnad, only two reporters are found to narrate the hadith.

ما أخرجه البخاري ومسلم فً صحٌحٌهما من حدٌث أنس، والبخاري فقط من ال ٌإمن أحدكم حتى أكون أحب إلٌه من : حدٌث أبً هرٌرة أن رسول هللا ملسو هيلع هللا ىلص قال

الحدٌث، فلم ٌروه عن النبً ملسو هيلع هللا ىلص غٌر أنس وأبً هرٌرة، كما قال .... والده وولده .السخاوي فهو حدٌث عزٌز

Gharib - غرٌبstrange: At some stage of the isnad, only one reporter is found relating it.

أي ٌروٌه أكثر من راو فً أصل سنده ثم ، وهو ما كانت الغرابة فً أصل سنده حدٌث مالن عن الزهرى عن مثاله. الرواه ٌنفرد برواٌته راو واحد عن أولئن

.أخرجه الشٌخان ( ان النبى ملسو هيلع هللا ىلص دخل مكة وعلى رأسه المغفر ) أنس

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Munkar - منكرd enounced: is a hadith which is reported by a weak narrator, and whose narration goes against another authentic hadith.

إنه : " أو " إنه الفرد الذي لٌس فً رواٌته من الثمة واإلتمان ما ٌحتمل معه تفرده : " لمد جاء فً تعرٌف المنكر ما ٌلً المنفرد المخالف

"رواه الثمات لما

من : عن أبً إسحاق عن العٌزار بن حرٌث عن ابن عباس عن النبً ملسو هيلع هللا ىلص لال . ما رواه ابن أبً حاتم من طرٌك حبٌب هو منكر ؛ ألن غٌره من الثمات رواه عن : لال أبو حاتم . ألام الصالة وآتى الزكاة وحج وصام ولرى الضٌف دخل الجنة

أبً إسحاق مولوفا وهو المعروف

Mudraj - مدرج interpolated: an addition by a reporter to the text of the hadith being narrated.

أن ٌكون عند الراوي حدٌثان مختلفان بإسنادٌن مختلفٌن فٌروٌهما عنه راٍو ممتصراً على أحد اإلسنادٌن، أو ٌروي أحد الحدٌثٌن بإسناده الخاص به، لكن ٌزٌد فٌه من المتن اآلخر

.األولما لٌس فً ما روى سعٌد بن أبً مرٌم عن مالن عن الزهري عن أنس بن مالن أن رسول : ومثالها

الحدٌث، متفك ... (( ال تباغضوا وال تحاسدوا وال تدابروا وال تنافسوا : )) هللا ملسو هيلع هللا ىلص لال .علٌه

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Sahih - صح١ح sound. Imam al-Shafi`i states the following requirements for a hadith, which is not Mutawatir, to be acceptable "each reporter should be trustworthy in his religion; he should be known to be truthtul in his narrating, to understand what he narrates, to know how a different expression can alter the meaning, and to report the wording of the hadith verbatim, not only its meaning".

سٗٙ اإلٍاً ٍاىل فٜ اىَ٘طأ عِ عثذ هللا تِ دْٝاس عِ عثذ هللا تِ عَش سضٜ هللا فٖزا ". ٍِ قاه ألخٞٔ ٝا مافش فقذ تاء تٖا أحذَٕا:"ذعاىٚ عَْٖا أُ سع٘ه هللا ملسو هلآو هيلع هللا ىلص قاه

. اىحذٝس صحٞح ،ألّٔ اشرَو عيٚ جَٞع ششٗط اىصحح اىرٜ رمشّا

Hasan - ٓحس good: is the one where its source is known and its reporters are unambiguous.

ٍِ حغِ : ) -ملسو هيلع هللا ىلص-قاه سع٘ه هللا : قاه -سضٜ هللا ذعاىٚ عْٔ-عِ أتٜ ٕشٝشج :ٍصاىٔحذٝس حغِ، سٗآ اىرشٍزٛ( إعلً اىَشء ذشمٔ ٍا ل ٝعـْٞٔ

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Da`if - ,weak: a hadith which fails to reach the status of Hasan. Usually ظع١فthe weakness is: a) one of discontinuity in the isnad, in which case the hadith could be - according to the nature of the discontinuity –

ِب سٚاٖ أحّذ، ٚأثٛ داٚد، ٚاٌزشِزٞ - سحُّٙ هللا- ِٓ غش٠ك عجذاٌشحّٓ ثٓ ص٠بد األفش٠مٟ، عٓ ص٠بد َْ : "لبي -ملسو هيلع هللا ىلص -عٓ إٌجٟ -سظٟ هللا عٕٗ -ثٓ ٔع١ُ اٌحعشِٟ، عٓ ص٠بد ثٓ اٌحبسس اٌصذائٟ ْٓ أَرَّ َِ

ُُ َٛ ٠ُِم١ ُٙ ".فَ

ّْ ف١ٗ ٚعٕذ ظع١ف عجذاٌشحّٓ ثٓ ص٠بد األفش٠مٟ رؤًِ ٘زا اٌحذ٠ش ٚاٌجحش فٟ إسٕبدٖ ٔجذٖ ظع١فًب، أل .عٕذ أً٘ اٌحذ٠ش

Mu‘allaq ِعٍك - Literal meaning: Suspended.

Techinical meaning: It is that Hadith in which one or more than one narrators are unknown at the beginning of the chain or Sanad.

ْشِء ، لبي : فٟ اإل٠ّبْ : ِب أخشجٗ اٌجخبسٞ فٟ اٌصح١ح َّ ٌْ َِ ا ُٓ إِْسال ُٓ : ثَبة ُحْس ٌٌِه أَْخجََشِٟٔ َص٠ُْذ ْث ب َِ لَبَي ِ َع َسُسَٛي ّللاَّ ِّ ُ َس َّٞ أَْخجََشُٖ ، أََّٔٗ ٌُْخْذِس َّْ أَثَب َسِع١ٍذ ا َٓ ٠ََسبٍس أَْخجََشُٖ ، أَ َّْ َعَطبَء ْث َُ ، أَ َُ أَْسٍَ َسٍَّ َٚ ِٗ ُ َع١ٍَْ َصٍَّٝ ّللاَّ

ٌِهَ : ٠َمُُٛي َْ ثَْعَذ رَ َوب َٚ ب ، َٙ َْ َصٌَفَ ًَّ َس١ِّئٍَخ َوب ُْٕٗ ُو ُ َع ُٗ ٠َُىفُِّش ّللاَّ ُِ َٓ إِْسال ٌْعَْجُذ فََحُس َُ ا ٌَْحَسَٕخُ اٌْ إِرَا أَْسٍَ ُُ ا ِمَصبب ". فإْ ث١ٓ اٌجخبسٞ ٚاإلِبَ َٙ ْٕ ُ َع َص ّللاَّ َٚ ْْ ٠َزََجب ب إاِل أَ َٙ ٍِ ضْ ِّ اٌس١َِّّئَخُ ثِ َٚ بئَِخ ِظْعٍف ِِ ب ، إٌَِٝ َسْجعِ َٙ ٌِ ضَب ِْ ثِعَْشِش أَ

ٍٚ ٚاحذ ِٓ أٚي اٌسٕذ ٍٚ ٌُ ٠ُزوش . فٙزا حذ٠ش ِعٍّك ؛ ألٔٗ ُحزف سا ِبٌه سا

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Muazzal - ًِعع Literal meaning: Difficult, problematic. Technical meaning: That Hadith in which two or more than two narrators are missing successively in the Sanad.

: لبي 9ُٕ"ِعشفخ عٍَٛ اٌحذ٠ش"ٚسٚاٖ اإلِبَ أثٛ عجذ اٌحبوُ ا١ٌٕسبثٛسٞ فٟ ْشٚ ـ صٕب أحّذ ثٓ دمحم ثٓ ع١سٝ اٌمبظٟ ، َّ حذصٕب أثٛ ثىش ثٓ أثٟ ٔصش اٌذاَسثُشِدٞ ـ ث

ٌٍٍّّٛن : لبي سسٛي هللا ملسو هيلع هللا ىلص : صٕب اٌمعٕجٟ ، عٓ ِبٌه إٔٗ لذ ثٍغٗ أْ أثب ٘ش٠شح لبي . ".غعبِٗ ٚوسٛرٗ ثبٌّعشٚف ، ال ٠ُىٍّف ِٓ اٌعًّ إال ِب ٠ُط١ك

٘زا ِععً أععٍٗ عٓ ِبٌه ٘ىزا فٟ اٌّٛغؤ ، إال أٔٗ لذ ٚصً عٕٗ خبسط : صُ لبي

. ، عٓ دمحم ثٓ عجالْ ، عٓ أث١ٗ ، عٓ أثٟ ٘ش٠شح سظٟ هللا عٕٗ اٌّٛغؤ

Maudhu ِٛظٛع Literal Meaning: Forged Hadith. Technical Meaning: It is that Hadith which a liar fabricates and then attributes it to Rasulullah (Sallallahu Alaihi Wasallam).

سٗٙ اىطثشاّٜ فٜ األٗعظ ٗاىحامٌ ٗاىثٖٞقٜ فٜ شعة اإلَٝاُ ٗغٞشٌٕ عِ اتِ أحث٘ا اىعشب ىصلز ألّٜ عشتٜ، ٗاىقشآُ عشتٜ، ٗملً : )قاه سع٘ه هللا: عثاط قاه

.ٍ٘ض٘ع، حذٝس (إٔو اىجْح عشتٜ

Qubaa Association of Western Sydney

MAIN SCHOLARS AND WORKS IN

„ILM AL HADITH

«علم الحدٌث»

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Hadith specialists (Muhaddithun) and their works are important in the study of 'Ilm ai-Hadith علم .(Science of Prophetic Narrations)الحدٌث

Students of Islamic Studies must be familiar with the lives of the major scholars of Hadith discipline, identify their works and appreciate their contribution in the development of Islam and transmission of knowledge to future generations.

This will enable a student to know classical works of Hadith that were used and studied for centuries as part of the curriculum of Islamic educational institutions and still studied today in our time.

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Ranking of Hadith Collections: Musnad Collections

Sahih Collections

Sunan Collections

Musannaf

Jami„

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There were a number of factors and imperatives that motivated early Muslim scholars of Hadith to collect, critically analyse, and produce reliable Hadith collections.

The need to learn religion fully as the Prophet Muhammad

taught it to his Companions.

Preserve the Sunnah for future generations.

Provide source material for use in Islamic Law.

Protect Islam by identifying and removing Hadith forgeries.

(موضوع)

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Hadith collections come in five major types

1. Musnad – Hadith collections where ahadith are listed under chapters dedicated to each Companion of the Prophet (pbuh) on the alphabetically sequence.

2. Sahih – Specific focus on collecting sound Hadith e.g. al-Bukhari,

Muslim.

3. Sunan – Specific focus on Hadith that has legal and ritualistic

implications e.g. Abu Daud, al-Nasa‟i, Ibn Maja

4. Musannaf – Hadith collections arranged under subject matters e.g. Musannaf Abdul Razzaq, Musannaf ibn abi Shaibah.

5. Jami„– Has a comprehensive collection. e.g. al- Tirmidhi, also al Bukhari and Muslim fall under this category.

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1. The first category belongs to the works that are considered to be the most reliable.

◦ They include the following works:

Muwatta of Malik

Sahih al-Bukhari

Sahih al-Muslim

◦ Imam al-Shafi‟i declared Muwatta as the most reliable book after the Qur‟an.

◦ These three works have been recognised and acclaimed while their collectors were still alive.

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2. The second category are the four Sunan works and together with the two Sahihs of al-Bukhari and Muslim, they are known as al-Kutub al-Sitta (The Six Books) الستة الكتب .

◦ In fourth century (hijra), Sa„id Ibn al-Sakan announced that two Sahihs of al-Bukhari and Muslim together with the two Sunans of Abu Dawud and al-Nasa‟i were the foundations of Islam.

◦ It is not clear when al-Tirmidhi‟s collection was added to the list but it was before Ibn Maja.

◦ Ibn Maja‟s collection was added as the sixth by Muhammad Ibn Tahir (d. 1113) for the first time.

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◦ The first five collections are unanimously recognised by leading Muslim scholars as the most authentic Hadith collections.

◦ The status of Ibn Maja‟s Sunan has been debatable between Hadith experts. While some accepted it in the list of six, others (Imam Nawawi for example) did not accept it.

◦ From seventh century (after hijra) the Six Books became generally recognised as the most reliable collections of Hadith.

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Collection Number of

Hadith

Lived between

years (AH) Al-Bukhārī 9,082 194-256 (d. 870)

Muslim 7,275 204-261 (d. 875)

Abu Daūd 5,274 212-275 (d. 888)

Al-Tirmidhī 3,951 209-279 (d. 892)

Al-Nasa’ī 5,724 215-303 (d. 915)

Ibn Māja 4,341 209-273 (d. 887)

Total 35,647

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1. Their compilers had laid down clear principles for the selection of the Hadith they chose.

2. They mostly included sahih صحيح(sound) and hasan fair) traditions; any weak material included were)حسنindicated as such.

3. Their material were checked by leading authorities in different parts of the Islamic world and many commentaries were written over them which clarified their merits and demerits.

4. They have been used extensively by Muslim jurists in establishing legal and theological positions (in addition to the Qur‟an).

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1. Bukhari was the first compiler to produce a sahih (sound) only collection. Others followed him.

2. None of the compilers including Bukhari and Muslim claimed other collections as non-sahih.

3. There are sahih ahadith in all collections not just in Bukhari and Muslim.

4. Although all Six Books are considered reliable, their degree of reliability are not the same – Bukhari comes first, Ibn Maja last.

5. In any given collection, not all ahadith have the same level of authenticity.

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6. While all compilers were looking to compile reliable and authentic Hadith, there are differences in their criteria. Bukhari had the toughest criteria.

7. Many ahadith are repeated within a collection.

8. Many ahadith are shared between collections.

9. All of the Six Books organise the Hadith under subject matters.

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Musnad works were the first major collections of Hadith.

They were outdated by the later sahih and sunan collections as the latter were shorter and more useful to jurists.

There are more than 80 Masaaneed. It is very important for the students to know about their name.

We are including few names here:

Musnad Imam Abu Hanifah (d.150AH)

Musnad Imam Shafi„i (d. 204AH)

Musnad of Ahmad Ibn Hanbal (d. 241AH) – the most famous of all Musnad collections.

Musnad of al-Tayalisi (d. 203 AH) – this is the oldest surviving Musnad collection.

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Musnad Abi Ishaq (Ibrahim Bin Nasr) (d. 213 AH)

Musnad Abil Hasan Musaddad Bin Musarhad (d. 228 AH)

Musnad Abi Jafar Al-Musnadi (d. 229 AH)

Musnad Abi Yaqub, Ishaq Bin Bahlool, Al-Tanokhi (This is a very large Musnad) (d. 252 AH)

Musnad Abi Zur‟ah (d 264 H)

Musnad Abi Sa‟eed Uthman Bin Sa‟eed, Al-Darmi (Very large Musnad) (d. 280 AH)

Musnad Al-Baghawi Ali Bin Abdul Aziz (d. 286 AH)

Musnad Ibn Rahwaih, Ishaq Bin Ibrahim (Very large Musnad , around 100 volumes) (d. 238 AH)

Musnad Humaidi, Abdullah Bin Zubair (He was one of the famous teachers of Imam Bukhari) (d. 219 AH)

Musnad Abi Ya‟laa, Ahmad bin Ali (d. 307 AH)

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Imam Hanifah is one of the four greatest Imams.

He died in Baghdad, 150 AH.

Amongst the four Imams, he was the only one who had seen the companions of the

Prophet (pbuh). He was a TABIÍ اتبعى. Imam Abu Hanifah was one of the greatest

Muhaddith in Islam.

His Hadith‟s criteria is the toughest, even Imam Bukhari and Imam Muslim did not have this sort of criteria in their books.

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Jalal ul Din Sayuti had admitted this in TADRIB

UL RAWI الراوى تدريب . Imam Abu Hanifah was the first person in Islam

who had written a book for Shariáh, as Imam Jalal ul Din Sayuti said:

“From the virtue of Abu Hanifah in which

he was sole in that, he was the very first

person who had compiled the book in Shariáh

and arranged that in chapters, then Imam

Malik followed him in arranging Muátta‟, and

no one was beforeAbu Hanifah in this regard”.

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Imam Muhammad bin Idris Al-Shafi„i is one of the four greatest Imams.

He died in Egypt in 204AH.

Musnad Imam Shafi„i is compiled by Abul Abbas Muhammad bin Ya‟qub Al-Asam.

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Imam Ahmad Ibn Hanbal was born in Baghdad 164/780 AH and died in 241/855AH.

Although he is a Hadith master, he is also the founder of one of the four Islamic legal schools.

The Musnad of Ahmad Ibn Hanbal is a benchmark work in which there are 30,000 narrations out of 750,000 narrated by 904 Companions.

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In his Musnad, he attempted to collect all Hadith attributed to the Prophet (pbuh) and were likely to prove genuine if put to the test.

◦ He said any Hadith not included in Musnad has no value.

◦ But he never said that they were all genuine.

He worked on his Musnad all his life.

◦ It is said that he even struck off a Hadith in his death bed.

Nevertheless, the Musnad of Ibn Hanbal has been a large mine for later works.

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Hadith Sahih (sound) is a Hadith whose narrators are famous and highly reliable and the chain or narration (isnād) goes in an unbroken chain to

the Prophet Muhammad and that it has no defect in its text.

There are many ahadith written in SAHIH. ◦ Sahih Al-Bukhari. Muhammad bin Ismail(d. 256 AH) ◦ Sahih Muslim. Muslim bin Al-Hujjaj Qishyari(d.261AH) ◦ Sahih Ibn Khuzaimah. Abu Bakr Muhammad bin Ishaq

(d. 311AH) ◦ Sahih Ib Hibban . Abu Hatim Muhammad bin Hibban ◦ (d. 354 AH)

◦ Sahih Al-Mustadrak Al-Hakim. Muhammad bin abdullah al-Hakim (d.405 AH)

◦ Sahih ibn Al- Sharaqi. Ahmad bin Muhammad (d.325 AH) 73

Abu Abdillah Muhammad Ibn Isma‟il al-Bukhari, known as Imam Bukhari, was born 194/810 and was of Persian origin. He died in a small village near Bukhara in the year 256/870.

After completing his elementary education he started to study Hadith at the age of 11.

He mastered all that was available to him in Bukhara in six years then set on a journey to learn and collect Hadith.

After four decades, he settled in Nisapur but had to leave the city because he refused to lecture in the palace of the ruler.

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He was an extremely devout and saintly Muslim scholar.

He was rich through inheritance and trade and spent most of his funds in his travels and for his students.

It is said that he never showed any ill-temper to anyone.

He showed signs of greatness, even at the age of 11 when he found a mistake of his Hadith teacher.

He was tested on many occasions for his memory and intellect and passed it always. ◦ In one instance, 10 Hadith scholars mixed the isnads of

100 Hadiths and asked him in public about them. He said they were mixed and corrected all of them.

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All these earned him a recognition as the greatest Hadith scholar of his time by other Hadith scholars.

He began to write at the age of 18.

His greatest work, magnum opus, is the Sahih al-Bukhari which has been heard by as much as 90,000 of his students.

The idea of compiling his Sahih came from Ibn Rahawayh ِسإ٘ٝٔ ات (d. 852) who casually remarked to al-Bukhari that he wished there was a short collection of just sahih Hadith.

He carefully selected 9,082 Hadith out of 60,000 Hadiths.

He developed and used a criteria although he does not specifically outline what these criteria were.

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He sometimes uses suspended (some or all of reference

omitted) or weak Hadith to support principle sahih

Hadiths.

His collection is divided into 100 books and 3,450

chapters.

◦ Each chapter has a heading written by him.

◦ Some scholars pointed out that headings constitute the fiqh (legal opinion) of al-Bukhari. ذشاجَٔ فٚ اىثخاسٙ فقٔ

◦ In some cases there is no Hadith under a heading – he may have pointed out that there is no Hadith for that topic.

Because of its originality and accurateness and the

reputation of al-Bukhari himself, his Sahih became very

popular with Muslims, jurists and other Hadith scholars.

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Many voluminous commentaries were written

on the Sahih al-Bukhari.

◦ 12 are published and another 50 in manuscript form.

It would be a mistake to think that Sahih is free

from mistakes.

◦ Some Hadith scholars argued that al-Bukhari was erroneous in his assessment of the reliability of some

narrators.

◦ Al-Daraqutni (d. 995) tried to show weakness in some 200 Hadith.

Nevertheless, Sahih al-Bukhari is the most reliable

source book for Muslims today.

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Abu‟l-Husayn „Asakir al-Din muslim Ibn al-Hajjaj Ibn

Muslim al-Qushayri al-Nisapuri, known as Imam

Muslim was born in 202/817. He died in the year

261/874.

He is of Arab descent. Very little of his early life is

known.

He was a child prodigy and became learned from an

early age. He also travelled wide and acquired Hadith

knowledge from great scholars of his time including

Ahmad Ibn Hanbal.

He settled in Nisapur and earned his living from a small

business and devoted the rest of his time to Hadith.

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His character is said to be admirable. His loyalty to truth is acknowledged as he stood by al-

Bukhari when latter was under political pressure. Like al-Bukhari he never spoke ill of anyone and was a

mind mannered person. Ibn al-Nadim (d. 995) reports five books by him. But his most important work is the Sahih Muslim. Some scholars consider the Sahih Muslim as superior to al-

Bukhari‟s collection, others see it as equal to it while most see it as second.

Imam Muslim selected 7,275 ahadith. He makes a distinction between narrations he heard only

and narrations he heard and read to his teachers. After completing his work, he got it proofread by Abu Zar‟a

صسعخ أثٛ of Rayy and deleted everything Abu Zar‟a identified as defective.

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Bukhari insisted that two consecutive narrators on a chain of transmission must have met each other (liqaa‟) لقاء and there has to be evidence for that.

For Muslim, as long as the following are satisfied (with respect to relationship between narrators) the Hadith must be classified as sahih.

◦ Narrators must be fully trustworthy (Thiqa) ثقو◦ They must have lived in the same period

◦ They must have had the opportunity to meet each other

◦ There is no evidence that they have not met in person

Since al-Bukhari removes all possible doubt, his collection has gained a level of superiority over Muslim‟s collection.

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• The books contain chapters on the sequence of fiqh (Eiman, Taharah, Salaah, Zakah etc.) which are called SUNAN.

• There are more than 25 books in SUNAN. • Here are a few of them:

Sunan Abi Dawud. Sulaiman bin Al-Asháth. (d.275 AH)

Sunan Al-Tirmidhi. Muhammad bin Eisaa Al-Tirmidhi (d. 275 AH)

Sunan Al_Nasaa‟i. Ahmad bin Shua„ib(d.303 AH)

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Sunan Ibn Majah. Muhammad bin Yazid (d. 275 AH)

Sunan Imam Shafi„i. by the narration of Ismail bin Yahyaa AL- Muzani

Sunan Al-Darmi. Abdullah bin Abdul Rahman (d.255AH) Sunan Al- Behaqi. Ahmad bin al-Husain. (d.485AH)

Sunan Saeed bin Mansoor. Saeed bin Mansoor al-Mirwazi. (d.

228 AH)

Sunan Al-Darqutni. Ali Bin Umar (d. 306 AH)

Sunan Al-Hamdani. (d.347 AH)

Sunan Al- Najjad. Sulaiman bin Al-Hasan. (d. 348 AH)

Sunan Al-Hamdani. Muhammad bin Yahya (d. 347 AH) 87

Abu Daud Sulayman Ibn al-Ash‟ath al Sijistani was born in 203/817 and in the region of Sijistan of Khurasan.

He joined the school of Nisapur when he was 10 and studied under Muhammad Ibn Aslam (d. 856).

He then moved to Basra where he received most of his Hadith education.

He then travelled widely across the Muslim world.

He also travelled through the capital Baghdad.

On one of his stays in Baghdad, al-Muwaffaq, a famous commander and brother of the caliph asked him to settle in Basra and teach his sons but only in private. He accepted to move to Basra and teach his sons but not in private.

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He had a great reputation for his encyclopaedic knowledge and photographic memory as well as being a man of principle and good character.

In his Sunan, his main aim was to collect all authentic and reliable Hadith related to all areas of law and rituals.

In addition to including sahih narrations known to him, he also included weaker Hadith and accepted Hadith from narrators who were criticised.

He often pointed out the authority, value and any defects evident in the ahadith.

For example ◦ For a Hadith he says: “This is narrated by Ibn Wahb only. A

similar Hadith however has been related by Mu‟qil Ibn Ubaydallah through a chain of narrators”.

◦ After giving two versions of a Hadith, he says “The account related by Anas is more correct than the other.”

The Abu Daud collection is considered best in the Sunan category.

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The principles and methods adopted by Abu Daud was adopted and further improved by Abu Isa Muhammad Ibn Isa al-Tirmidhi in his Jami.

Jami„/Sunan of al-Tirmidhi has been used and accepted by jurists of all orientations.

He was born in Mecca in the year 206/821. He travelled widely in pursuit of knowledge and Hadith and died at Tirmidh in 279/892.

He had great gifts of memory and retention.

◦ Once he lost 16 pages of notes written from his teacher and was able to read from his memory when challenged.

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The value of his collection is that for the first time only the Hadith that were used by the scholars of law in all four schools were considered and collected.

He also included the identity of the narrators and stated their degree of reliability.

He, for the first time, made a clear distinction between sahih narrations and hasan narrations as most of the Hadith used by scholars of law fall under hasan narrations. ◦ Classification was not invented by him but he

made a clearer distinction and separation.

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Ahmad Ibn Muhammad related to us, Abdullah related to us from Fudayl ibn Ghazwan from Ibn Abi Nu‟aym from Abu Hurayrah, who said Abu‟l Qasim [the Prophet] the Prophet of Forgiveness (pbuh) said that “He who accused his slave falsely while his slave was innocent of that which he imputed to him would be punished on the Day of Judgement.” This is a fair, sound tradition (hasan sahih Hadith). On the subject other traditions are related by Suwayd Ibn Muqarrin and Abdullah ibn Umar. As for Ibn Abi Nu‟aym he is Abdurrahman ibn Abu Nu‟aym whose kunya is Abu‟i-Hakam.

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Abu Abdur-Rahman Ahmad Ibn Shu‟ayb Al-Nasa‟i was born in the famous city of Nasa in 214AH and he passed away in 303/915.

Some of his teachers were Ishaq ibn Rahwah, Imam Abu Daud Al Sijistani (author of Sunan Abu Daud), Qutaybh ibn Said.

After the great Imam had decided to stay in Egypt, he started to lecture, mostly narrating Hadith to the extent that he became famous by the title Hafiz al-Hadith (memoriser of Hadith).

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Imam An-Nasa‟i, like other great scholars of Hadith, travelled widely to Baghdad, Damascus, Egypt, Mecca, and many other cities to seek knowledge.

Sheikh Allamah Zahabi was asked who has a better memory – Imam Muslim (author of Sahih Muslim) or this great Imam (al-Nasa‟i). He replied “this great Imam.”

He would fast every second day - fast of Prophet Daud (pbuh).

He is known for his worship throughout the night and teaching Hadith throughout the day.

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Nasa‟i‟s first compilation is as-Sunan al-Qubra (The Great Sunan). Sound and weak Hadith were mixed in this collection.

He then compiled another book which contained Sahih Hadith only. He named it as-Sunan as-Sughra (The Minor Sunan). He also gave it the name al-Mujtaba (meaning carefully chosen).

Some scholars consider his compilation to have the least number of defectives or weak narrations among the four Sunan. For this reason, some scholars have labelled al-Mujtaba as the third in number in the Six Books.

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Ibn Majah was born in the city of Qazwin, the modern-day Iranian province of Qazwin, in the year 209/824 and died in the year 273/886).

He left his hometown to travel the Islamic world visiting Iraq, Makkah, Syria and Egypt.

He studied under Abu Bakr ibn Abi Shaybah (through whom came over a quarter of his Sunan) and many other Hadith scholars of his time.

Abu Yaʻla al-Khalili praised Ibn Maja as “reliable” (thiqa).

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His works include

◦ Sunan Ibn Maja: considered the sixth collection in the Kutub al-Sitta

The Sunan consists of 32 books and 1,500 chapters.

Upon completing his Sunan, he presented it to Abū Zarʻa, a Hadith authority of his time, who commented, "I think if people were to get their hands on this, the other collections, or most of them, would be rendered obsolete."

◦ Kitāb al-Tafsīr: a book of Qur'an exegesis

◦ Kitāb al-Tārīkh: a book of history or, more likely, a listing of Hadith transmitters

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• This book contains chapters on Islamic Jurisprudence (FIQH). The following are the famous books of Musannaf:

Musannaf Abi Sufyan. Waki Bin Al Jarrah, (d -197 AH) Musannaf Abi Salamah. Hammad Bin

Salamah, (d -167 AH) Musannaf Abi Al-Rabi. Sulaiman Bin Dawood,

(d -167 AH) Musannaf Abi Bakr Bin Abi Shaibah. (d -235 AH Musannaf Abdul Razzaq. (d - 211 AH) Musannaf Baqi Bin Makhlad

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There are a few books on Jami‟. The books contain chapters on Sunnan and Islamic Jurisprudenc(FIQH).

Jami„ Al-Kabeer. Muhammad bin Ismail al- Bukhari. (d. 256 AH)

Jami„ Al-Sagheer. Muhammad bin Ismail al- Bukhari. (d. 256 AH)

Jami„ Muslim Bin Al-Hajjaj. Muslim bin Al-Hajjaj. (d.261 AH)

Jami„ Al-Tirmidhi. Muhammad bin Eisaa al-Tirmidhi (d.279 AH) Imam Tirmidhi‟s collection is called Sunan as well.

Jami„ Sufyaan Al-Thori. Sufyaan bin Saeed (d.160 AH) Jami„ Sufyaan bin „Uyainah. Sufyaan bin „Uyainah. (d. 198 AH) Jami„ Ma„mar bin Rashid. Ma„mar bin Rashid Al-Azdi (d. 154 AH)

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The need to learn religion, preserve Sunnah, have ready source material to use in Islamic Law, identify and remove forgeries موضوع of Hadith were the imperatives for the production of Hadith collections.

The development of the Hadith sciences have concluded in the great works of Kutub al-Sitta (Six Books) and other authentic books of ahadith.

Islam is a unique tradition where Muslim scholars have developed objective and critical methodology of accepting and rejecting Hadith reports.

This makes existing Hadith collections highly reliable sources for religion.

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Qubaa Association of Western Sydney

SELECTED 50 AHADITH

104

.ال يقبل هللا صالة امرء يف جوفو حرام: قال عباسابن عن -1“Ibn „Abbās reported: “Allāh does not accept

the prayer of he who has Harām in his

stomach”. ( Jāmi„ Al-Ulūm wal Hikam li Ibn Rajab: 93)

. اجلنة جسد ُغذي حبرام ال يدخل: قال عن النيبأيب بكر الصديق عن 2 - “That body will not enter Paradise which has

been nourished with Harām”.

(Musnad Abi Ya„lā: 1/83)

105

لعن هللا الخمر، وشاربها ، : "عن ابن عمر رضً هللا عنهما ، وهو أن رسول هللا ملسو هيلع هللا ىلص لال -3وسالٌها ، وبائعها ، ومبتاعها ، وعاصرها ، ومعتصرها ، وحاملها ، والمحمولة إلٌه ، وآكل

." ثمنها

“Narrated Abdullāh Bin „Umar that the Prophet said: Allāh has cursed Khamr (intoxicants – alcohol, wine etc.), the one who drinks it, the one who pours it for others, the one who sells it, the one who buys it, the one who makes it, the one who it is made for, the one who carries it, the one who it is carried to and the one who consumes the money from its sale”. (Abu Dāwūd: 2/161)

.ال يدخل اجلنة عاق وال مدمن مخر وال منان: قال رسول هللا : قالأيب سعيد اخلدري عن 4. “Abu Saeed Al Khudri reported that the Holy Prophet said: “one who disobeys his parents, drinks alcohol and a „Mannān‟ (one who reminds others of the favors he has done) will not enter paradise”.

(Ibn Abi Shaibah: 8/8)

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Hāfiz Ibn Katheer has reported a narration from Abdullāh Bin Mas‟ood that the Prophet said:

.من تركها خمافيت ابدلتو إدياان جيد حالوتو يف قلبو, النظر سهم من سهام إبليس مسموم5. “The (evil) gaze is a poisonous arrow from the arrows of Iblis. He that abstains from it out of my fear, I will grant him in return such Imaan (faith), the sweetness of which he will experience within his heart” (Ibn Katheer)

Imām Tirmizi has reported a narration of „Ali that the Prophet said:

.ال تتبع النظرة ابلنظرة فامنا لك االويل و ليست لك االخرة! علياي 6. “O Ali, do not follow a glance with another, for you the first will be forgiven, but not the second” ( Al-Tirmidhi: 10/229)

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Narrated Abu Hurairah that the Prophet said:

من أىل النار مل أرمها قوم معهم سياط كأذانب البقر يضربون هبا الناس ونساء صنفان 7. كاسيات عارايت دميالت مائالت رءوسهن كأسنمة البخت ادلائلة ال يدخلن اجلنة وال

.جيدن رحيها وإن رحيها ليوجد من مسرية كذا وكذا“There are two types of inhabitants of Hell whom I have not seen in my lifetime: People who have whips like the tails of oxen with them and will be beating people, and women who will be dressed yet undressed, who will be inclined to evil and will make others incline towards it. Their heads will appear like the humps of Persian camels inclined to one side. They will not enter Paradise, nor will they even smell its odor, although will be smelled from long distances away”. (Muslim: 4/1738) Abdullāh Bin Abbās narrated :

.ادلتشبهني من الرجال ابلنساء و ادلتشبهات من النساء ابلرجال: رسول هللا لعن 8. “The Messenger of Allāh has cursed women who appear like men and men who appear like women” (Al-Bukhāri: 10/332)

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Holy Prophet said:

.النامصة و ادلتنمصةلعنت 9. “The curse is upon the woman who plucks her eyebrows and the woman who plucks other women‟s eyebrows” (Abu Dāwūd: 2/574)

He also said:

.الواصلة وادلستوصلة النيب لعن 10 . “The Prophet has cursed the women who make hair extensions and those who have it done”. (Al-Bukhāri: 10/378)

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.ما أسفل من الكعبني من االزار ففي النار: و سلم قالعن النيبأيب ىريرة عن 11

“Whatever is below the ankles will be in fire”. (Al-Bukhāri: 10/256)

ثالثة ال يكلمهم هللا يوم القيامة , وال ينظر إليهم , وال يزكيهم , وذلم : قالعن النيب عن أيب ذر الغفاري 12. ادلسبل : من ىم اي رسول هللا ؟ قال . خابوا وخسروا : قال أبو ذر . ثالث مرار عذاب أليم , قال فقرأىا رسول هللا

.ادلسبل إزاره: و يف رواية. وادلنان وادلنفق سلعتو ابحللف الكاذب

“Allāh will not speak to three types of people on the Day of Judgment. He will not even look at them to purify them. Abu Dharr said: They are lost and ruined. Who are they O Prophet of Allāh ? He replied: Someone who lets his clothes touch the ground, someone who boasts about the favors he has done to others and someone who sells his goods by swearing falsely”.(Muslim: Kitāb Al-Imān: 1/96)

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فان هللا ال حيب , ال ُتسبل! اي سفيان ابن أيب سهل: قال رسول هللا : قالادلغرية بن شعبة عن 13 .ادلسبلني

“The Prophet said: O Sufyaan Bin Abi Sahl! Do not lower your garment below your ankles because verily Allāh does not like the „Musbileen‟ (Those who lower their garments below their ankles)”. (Ibn Mājah: 2/370)

فذىب , اذىب فتوضأ :بينما رجل يصلي مسبال ازاره فقال لو رسول هللا: قالأيب ىريرة عن 14.ما لك أمرتو أن يتوضأ !فقال لو رجل اي رسول هللا , فذىب فتوضأ ,اذىب فتوضأ :فتوضأ مث جاء مث قال لو

.إنو كان يصلي وىو مسبل إزاره وإن هللا تعاىل ال يقبل صالة رجل مسبل إزاره :قال, مث سكت عنو “A man was praying whilst his trousers were below his ankles, the Prophet told him to perform ablūtion so he went and performed ablūtion. Then he returned and the Prophet told him again to go and perform ablūtion and he did so. A man asked the Prophet “O Messenger of Allāh! Why did you tell him to perform ablūtion and then you did not tell him the reason?” He replied: He was praying whilst his garment was below his ankle and Allāh does not accept the prayer of he who‟s garment is below his ankle”. (Abu Dāwūd: 1/93)

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Abdullāh Bin „Umar that the Holy Prophet said: خالفوا المشركٌن وفّروا اللّحً و اعفوا الشوارب 15.

“Differ from the polytheists: let your beards (grow), and trim your moustache”. (Al-Bukhāri) „Hadrat Aisha (R.A) that the Prophet said:

لص الشارب وإعفاء اللحٌة، والسوان، واستنشاق الماء، ولص : من الفطرةعشر 16. .األظافر، وغسل البراجم، ونتف اإلبط، وحلك العانة، وانتماص الماء، ٌعنً االستنجاء

“Ten things are part of the Fitrah:

Cutting the moustache, letting the beard grow, using Siwaak (tooth-stick), snuffing up water into the nose, cutting the nails, washing the finger-joints, plucking the armpit hairs, shaving the pubic hairs and washing the private parts after relieving oneself. *

*Some scholars say that the tenth thing of Fitrah is gargling one‟s mouth. (Muslim-Fathul Mulhim: 1/313 )

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Seven great destructive sins:

السبع ادلوبقات , قيل اي رسول هللا وما ىن ؟ قال الشرك ابهلل , والسحر , وقتل النفس اجتنبوا 17. اليت حرم هللا إال ابحلق , وأكل مال اليتيم , وأكل الراب , والتويل يوم الزحف , وقذف احملصنات

.الغافالت ادلؤمنات

“Avoid the seven great destructive sins.” They (the people) asked, “O Allāh‟s Apostle! What are they?” He said, “To join partners in worship with Allāh; to practice sorcery; to kill the life which Allāh has forbidden except for a just cause (according to Islāmic law); to eat up usury (Riba), to eat up the property of an orphan; to give one‟s back to the enemy and fleeing from the battlefield at the time of fighting and to accuse chaste women who never even think of anything touching chastity and are good believers”.

(Al-Bukhāri: 5/393) 119

إمنا أان لكم مثل الوالد, اذا ذىب أحدكم : "قالان رسول هللا عن أيب ىريرة 18 . "إيل الغائط فال يستقبل القبلة و ال يستدبرىا لغائط وال بول

"I am like a father to you. When any of you goes to relieve himself, he should not face the Qiblah and nore should he have his back facing towards the Qiblah”. (Al-Sunanul Kubrā :102)

إذا أتيتم الغائط فال تستقبلوا : "قال رسول هللا : قالأيب أيوب االنصاري عن 19. ."القبلة بغائط وال بول و ال تستدبروىا و لكن شرقوا أو غّربوا

“When anyone of you needs to relieve himself, do not face the Qiblah whilst doing so, but face towards the east or the west”.(Al-Tirmidhi: 1/23)

120

بني الرجل و بني الشرك و : "قال رسول هللا : قال جابر بن عبد هللا عن 20. ."الكفر ترك الصالة

“Between a man and disbelief and Shirk (polytheism) is leaving the prayer”. (Muslim: 1/85)

ال سهم يف اإلسالم دلن ال صالة لو و : " قال رسول هللا : قال أيب ىريرة عن 21. ."ال صالة دلن ال وضوء لو

“There is no share in Islam for he who does not pray and there is no prayer for he who does not observe ablution”. (Musnad Bazzār, Hadith: 334)

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."من ترك الصالة متعمدا فقد كفر جهارا: "قال رسول هللا : قالأنس بن مالك عن 22“Whoever abandons prayer intentionally has become a clear disbeliever”. (Tabrāni in Mu„jam Al-Awsat, Hadith: 3372)

اين فرضت على امتك : "قال هللا تعاىل : قال رسول هللا : قال ايب قتادة بن ربيعي عن 23. مخس صلوات, وعهدت عندي عهدا انو من جاء حيافظ عليهن لوقتهن, ادخلتو اجلنة , ومن مل

."حيافظ عليهن فال عهد لو عندي“The Prophet said that Allāh has stated: “I have made compulsory five prayers upon your nation and I have promised he who prays it at its correct time, I shall enter him into paradise and he who does not offer the prayers, there is no assurance for him from me”. (Abu Dāwūd, Kitab Al-Salāh, Bab Al-Muhafāzah Ala Waqtil Salāh:430)

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ِة األَْنَصاِريِّ 24. مَّ َلْو : "َقاَل َرُسوُل اَّللَِّ : َقاَل َعْن َأيب ُجَهْيِم ْبِن احْلَاِرِث ْبِن الصَِّأْن نْ يَ ْعَلُم اْلَمارُّ بَ نْيَ َيَدْي اْلُمَصلِّي َماَذا َعَلْيِو ِمْن اإِلمثِْ , َلَكاَن َأْن يَِقَف َأْربَِعنَي , َخرْيًا َلُو مِ

."دَيُرَّ بَ نْيَ َيَدْيوِ

“If the one crossing in front of a praying person knew what sin is upon him, it would be better for him to wait forty (days, months or years) than walk across”. (Al-Bukhāri: 1/584)

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."مانع الزكاة يوم القيامة يف النار: "قال رسول هللا : قالأنس بن مالك عن 25.“He who denies paying Zakāh will be in the fire of Hell”. (Tabrāni, Mu„jam Al-Sagheer, Hadith: 936)

من آاته هللا ماال فلم يؤد زكاتو مثل لو مالو يوم القيامة شجاعا أقرع لو " 26. يعين بشدقيو مث يقول أان مالك أان كنزك يطوقو يوم القيامة مث أيخذ بلهزمتيو زيبتان ."و ال حيسنب الذين يبخلون اآلية: ىذه اآلية مث تال

“Whoever Allāh has given money to and does not give his Zakat for it, it will take the form of a shiny-headed male serpent with two black spots over its eyes, which will encircle him on the Day of Judgment and bite his cheeks saying: „I am your wealth, I am your treasure”.

(Al-Bukhāri: 3/268)

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َمْن َمَلَك زَاًدا َورَاِحَلًة فَ َلْم حَيُجَّ بْيَت اَّللَِّ , : َقاَل َرُسوُل اَّللَِّ : َقاَل َعِليٍّ َعْن 27.َوَّلِلَِّ َعَلى النَّاِس : َقاَل يف ِكَتاِبِو َفال عليو أن ديوت يُهوِدايِّ َأْو َنْصَرانِيِّا , َوَذِلَك َأنَّ اَّللََّ .ِحجُّ اْلبَ ْيِت َمِن اْسَتطَاَع ِإلَْيِو َسِبيال

“He who possesses wealth and has means of transport to the House of Allāh and does not perform Hajj, there is nothing upon him if he dies as a Jew or a Christian because Allāh states: „And pilgrimage to the House is a duty unto Allāh for mankind, for him who can find a way there”. (Al-Tirmidhi: 4/27)

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َ ُعُقوُق : "قَالَ , َعِن النَّيبِّ َأيب َبْكَرَة َعن 28. َها َما َشاَء ِإىَل يَ ْوِم اْلِقَياَمِة ِإالَّ ُر هللا ِمن ْ ُكلُّ الُذنُوٍب يُ َؤخِّنْ َيا قْبَل اْلَمْوتِ ُل َلصَّاِحِبَها يف الدُّ .اْلَواِلَدْيِن فإن هللا يُ َعجِّ

Allāh respites whatever He wants of the sins until the Day of Judgment except showing disrespect to one's parents; it will be hastened to its doer (i.e. the punishment will be in this world before his punishment on the Day of Judgment). (Al-Mustadrak: 4/156)

العاق لوالديو وادلرأة : إليهم يوم القيامة ثالثة ال ينظر هللا : "قال قال رسول هللا عن ابن عمر 29. "العاق لوالديو وادلدمن على اخلمر وادلنان مبا أعطى: ادلرتجلة والديوث وثالثة ال يدخلون اجلنة

“There are three people whom Allāh will not look upon on the Day of Judgment: The one who shows disrespect to his parents, the woman who looks like a man and the adulterer and three people will not enter paradise: The one who disrespects his parents, the alcoholic and he who boasts about what he has been given”.(Al-Nisā‟i: 5/82)

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الرحم متعلقة ابلعرش : "قالعن النيب عائشة عن 30. ."من وصلين وصلو هللا و من قطعين قطعو هللا: تقول

The womb (i.e. family relations) is tied to the Throne (of Allāh) and it says, 'With him who keeps me united, Allāh will keep connection with him, but with him who severs me, Allāh

will sever connection with him”. (Muslim: 4/1573)

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رْيِ ثَوااًب اْلِِبُّ َوِصَلُة : " َقاَل َرُسوُل اَّللَِّ : َقاَلْت , َعاِئَشَة ُأمِّ اْلُمْؤِمِننيَ عْن 31. َأْسرَُع اخلَْرِّ ُعُقوبًَة اْلبَ ْغُي َوَقِطيَعُة الرَِّحمِ ."الرَِّحِم , َوَأْسرَُع الشَّ

“The good deed to be rewarded the fastest is righteousness and maintaining good ties with the kin and the evil deed to be punished the fastest is aggression and breaking relations with relatives”. (Ibn Mājah: 2/566)

يعين : ال يدخل اجلنة قاطع, قال سفيان: "يقول أنو مسع جبري بن مطعم عن 32. ".قاطع رحم

“The one who severs the bond of kinship will not enter Paradise”.( Muslim: 4/1573)

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ال حيل دلسلم أن يهجر : " قال رسول هللا صلي هللا عليو و سلم: أيب ىريرة هنع هللا يضر قالعن 33. ."أخاه فوق ثالث فمن ىجر فوق ثالث فمات دخل النار

“No Muslim is allowed to shun his brother for more than 3 days, and whoever does so, shall enter hellfire”. (Abu Dāwūd: 2/673)

تْعَرُض اأَلْعَماُل َعَلى اَّللَِّ يف ُكلِّ يْوِم اْثننْيِ : " قَاَل رسول هللا : قالَأيب ُىَريَرَة عن 34. ًئا , ِإال اْمَرًأ َكاَن بيَنُو وَ ُ يف َذِلَك اْليْوِم ِلُكلِّ اْمِرٍئ ال ُيْشِرُك اِبَّللَِّ َشي ْ يٍس , فيْغِفُر اَّللَّ ."اترُْكوا َىَذْيِن َحَّتَّ َيْصطَِلَحا: َأِخيِو َشْحَناَء , َفيُقوُل بنْيَ َومخَِ

“Deeds are presented on every Monday and Thursday. On those days, Allāh forgives every person who does not associate partners with Him – except for two people who are quarreling. He says: „Leave them until they make up with each other‟”. (Mu‟atta Mālik: 2/909)

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: الشراك ابهلل و عقوق الوالدين أو قال: الكبائر: "قالعن النيب ابن عمر عن 35. ."اليمني الغموس

“Major sins: Associating partners with Allāh and disobeying the parents”, or he said: “Taking false oaths”.

( Al-Bukhāri :5/73)

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إن ىذه األخالق من هللا تعاىل؛ فمن أراد هللا بو خرياً : "قال رسول هللا : قالأيب ىريرة عن 36. ."منحو خلقا حسنا و من أراد بو سوءا منحو خلقا سيئا

“Verily, good character is from Allāh and whoever Allāh intends good for, blesses him with good character and whoever Alllāh intends bad for, expletives him with bad character”. (Tabrāni Fil Mu„jam Al-Awsat, Hadith: 8616)

ان احبكم ايل واقربكم مين يف االخرة حماسنكم : " قال رسول هللا : قالعن ايب ثعلبة اخلشين 37. ."الثراثرون ادلتفيهقون ادلتشدقون: اخالقا وان ابغضكم ايل وابعدكم مين يف االخرة مساويكم اخالقا

“Verily, the most beloved of you to me and the closest from amongst you to me on the Day of Judgment will be the best of you in character; while the most hated of you to me and the farthest from amongst you to me on the Day of Judgment will be those who possess bad character: i.e. talk excessively, the loud-mouthed and vulgarly flagrant individuals”. (Musnad Ahmad: 4/193)

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ان هللا حرم من ادلسلم دمو و عرضو و ان يظن بو ظن : "قالرسول هللا ان 38. ."السوء

“Indeed Allāh has prohibited to another Muslim: his blood, his honor and to think negative about one another”. (Rūh Al-Ma„āni: 13/235)

."و الظن فإن الظن أكذب احلديثإايكم "39. “Beware of suspicion, for suspicion is the worst of false tales”. (Ahkām Al-Qur‟ān: 15/300)

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ا ُعرَِج يب َمَرْرُت ِبَقْوٍم ذَلُْم َأْظَفاٌر : "َقاَل َقاَل َرُسوُل اَّللَِّ َأَنِس ْبِن َماِلٍك َعْن 40. َلمَِّمْن ُُنَاس خَيِْمُشوَن ُوُجوَىُهْم َوُصُدوَرُىْم فَ ُقْلُت َمْن َىُؤاَلِء اَي ِجِْبِيُل َقاَل َىُؤاَلِء الَِّذيَن

."أيَُْكُلوَن حُلُوَم النَّاِس َويَ َقُعوَن يف َأْعَراِضِهمْ “When I was taken up (on the night journey), I passed by some people who had nails of copper scraping their faces and chests. I said, “Who are these, O Gabriel?” He said, “These are the ones who consumed people‟s flesh and maligned their honor”. (Abu Dāwūd: 2/669)

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."ال يدخل اجلنة منام: "قال رسول هللا : قالأيب حذيفة عن 41. “A tale bearer shall not enter Paradise”. (Muslim: 1/96)

أال إن الكذب يسّود الوجو, والنميمة من : "يقولمسعت رسول هللا : قالأيب برزة عن 42. ."عذاب القِب

“Behold! Indeed, lying darkens the face and tale bearing is from the punishments of the grave”. (Ibn Habbān, Alhazru Wal Ibāhah: 5735)

خيار عباد هللا الذين إذا رؤوا ذكر هللا , : "يبلغ بو النيب عن عبدالرمحن بن غنم 43. ."وشرارعباد هللا ادلشاؤون ابلنميمة , ادلفرقون بني األحبة , الباغون للِبآء العنت

“The best servants of Allāh are those who remind you of Allāh when you look at them and the worst are those who carry tales and create division amongst loved ones, they look for ways to make it difficult for good people”. (Musnad Ahmad: 4/227)

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احلسد أيكل احلسنات كما أتكل النار : "قالأن رسول هللا أنس عن 44. ."احلطب

“Jealousy eats up your good deeds just like fire eats up wood”. (Ibn Mājah: 2/566)

ليس مين ذو حسد و ال منيمة و ال : "قالعن النيب عبد هللا بن يسر عن 45. "كهانة و ال أان منو

“He who is jealous, a tale bearer or a soothsayer is not amongst me and nor am I amongst them”. (Majma„ Al-Zawā‟id: 8/91)

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ال يدخل اجلنة من كان يف قلبو مثقال ذرة من : "قالعن النيب عبد هللا عن 46. ."كِب

“He who has pride in his heart even as little as a seed will not enter Paradise.” (Muslim 1/90)

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إذا حّدث كذب و إذا وعد أخلف و : آية ادلنافق ثالث: "قالان رسول هللا أيب ىريرة عن 47. ."إذا ائتمن خان

“The signs of the hypocrite are three: when he speaks he lies, when he promises he breaks his promise and when he is entrusted he betrays the trust”. ( Al-Bukhāri: 10/507)

, اجلنة إىل يهدي الِب وإن , الِب إىل يهدي الصدق إن" : قال النيب عن مسعود ابن عن48. إىل يهدي الفجور وإن , الفجور إىل يهدي الكذب وإن , صديقا هللا عند يكتب حَّت ليصدق الرجل وإن

."كذااب هللا عند يكتب حَّت ليكذب الرجل وإن , النار“Truth leads to piety and piety leads to Paradise. A man persists in speaking the truth till he is recorded with Allāh as a truthful man. Falsehood leads to transgression and transgression leads to the Hell-fire. A man continues to speak falsehood till he is recorded with Allāh as a great liar”. (Al-Bukhāri: 10/507)

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ليكونن من :يقولحدثين ابو عامر وهللا ما كذبين مسع النيب :عبد الرمحن بن غنم االشعري قالعن 49. ."أميت أقوام يستحلون احلر واحلرير واخلمر وادلعازف

“Most certainly, there will be in my nation people who will make lawful fornication, silk, liquor and musical instruments”. (Al-Bukhāri: 10/51)

اخلمور, شربوا إذا وذلك ومسخ, وقذف, خسف, األمة ىذه يف ليكونن :قال أنو هللا رسول عن50. .ابدلعازف وضربوا القينات, واختذوا

“In this Ummah will be earthquakes, disfiguration (of faces which will be transformed into apes and pigs) and showers of stone (descending on them from the heaven)." A man from among the Muslimeen said: "O Messenger of Allāh! When will this be?" He said: "When singing girls and musical instruments will become profuse and when liquor will be consumed (in abundance)”.

(Abu Dāwūd: 2/163)

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