HISTORY AND IMPORTANCE OF HADITH

Candidates should study:

 The History of the compilation of the Hadith;

 The earliest collection; the main monad and collections;
 The main compilers and their activities;
 The methods based on examination of the chain of transmitters (Isnad) and the text (matan) of a Hadith to test
the reliability of the Hadith;
 The main features of the six collection of the Sunni Hadith and four collection of Shia Hadith;
 The major themes of the Hadiths as there are content both in the passages set for special study and in other
similar passages;
 There use in legal thinking, and their relationship with the Quran, consensus (Ijma) and analogy(Qiyas);
 There significance in thought and actions in Islam.

Hadith:

The Arabic word Hadith literally means ‘statement’ or ‘talk’. In Islamic terminology, the term Hadith (plural,
Hadiths, or Ahadith) refers to reports of statements or actions of Prophet Muhammad(S.A.W), or of his tacit approval
or disapproval or something said or done in his presence.

Sunnah:

The Arabic word of Sunnah (plural; Sunnan) literally means a clear and well trodden path. In Islamic
terminology Sunnah demotes the practice of Prophet Muhammad (S.A.W) that he taught and practical instituted as a
teacher of the Shariah and the best exemplar. The Sunnah of Prophet Muhammad (S.A.W) includes his specific words,
Habits, Practices, Listen approval and dealing with friends, family and government.

Difference between Hadiths and Sunnah:

Sunnah and Hadith are used alternatively in certain cases and differently in certain cases:

1. Cases in which they are used alternatively:

 Whatever is narrated from the messenger of Allah(May the blessings and peace of Allah be upon him),
whether it is saying, act or approval of a certain act then it is called Sunnah and it is also called Hadith.

 The books which report the narrations tracked back to the messenger of Allah(May the blessings and peace of
Allah be upon him) and to the companions and the statements of the righteous predecessors are called the
books of Sunnah and the Books of Hadith.

2. Sunnah and Hadith are used differently in the following case:

 Sunnah refers to the frequently repeated act of the messenger of Allah(May the blessings and peace of Allah
be upon him) of his companions or their followers, but the Hadith is used in what is narrated, done or
approved by the messenger of Allah(May the blessings and peace of Allah be upon him) ever for one time.

 The word Sunnah is used while talking about a certain recommended act, where as the word Hadith is used
while talking about the weak and authentic narration from the messenger of Allah(May the blessings and
peace of Allah be upon him).

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COMPILATION AND PRESERVATION OF HADITH
The age of the Prophet and his companions:

In the beginning when the Quran was being revealed the Prophet forbade the companions to write
anything from him other than the Quran. So they might not mix the Quran with the saying of the Prophet. But
later, He allowed his companions when he becomes confident that they would be able to distinguish between
the Hadith and the Quran. He therefore encourages them to write down his saying. He said to Abdullah bin
Umers “write down from me by God nothing comes out of my mouth except the Truth”.
In the farewell pilgrimage the Prophet said “He, who is present here shall carry his message to the one
who is absent”. On another occasion his said “may Allah give freshness to a servant who hears my saying,
keeps it in ,memory and preserved it and communicate it” (Mishkat).

The Hadith literature was preserved mostly in the memory and the hearts of the companions of the Prophet,
however some the Ahadith were written down and recorded.

1. Letters, laws and treaties which were dictate by the Holy Prophet (S.A.W) himself and were preserved in
his time.
2. Collection of Hazrat Aisha(R.A) compiled by Urwah Bin Zubair(R.A).
3. Book of Jabir Bin Abbdullah(R.A).
4. Collection of Anas Bin Malik (R.A).
5. Collection of Abdullah Bin Abbas (R.A)
6. Collection of Hazrat Ali (R.A).
7. Sahifah Sahiha compiled by Hammam Bin Munabah from Abu Hurraira (R.A)
8. Sahifa Sadiqah compiled by Abdullah Bin Umer(R.A).

The Age of Students of companions (Tabieen 101-200 AH).

 Caliph Umer bin Abdul Aziz distributed circulars to the Muslims cities, in which he requested theologians
to collect and compiles Ahadith from whatever they could find them. In addition to the Ahadith, the
verdicts and saying of the companions and the tabieen and regions’ opinions of the Prophets family were
collected.
 The fundamental principles of Islamic jurisprudence were enunciated and compiled. The most
authoritative first a collection of Ahadis in the period was Almuatta, compiled by Imam Malik bin Anas
(93 AH / 712 AD- 179 AH / 795 AD). Who is also known to be the founder of the Maliki School of
thought.

Most importance works of this period were:

1. Almuatta by Imran Malik bin Anas.
2. Kitabul Athar by Imran abu Hanifa.
3. Al-Musanaf by Imran Razzaq.
4. Jamithauri by Imran Suffyan Thauri.
5. Musnad Imran Ahmed bin Humble by Imran Ahmed bin Humble.
6. Almaghazi by waqdi.

Numerous collections of Ahadith were prepared by many scholars from various angles, and different methods
were adopted for the arrangement of the material.

Two models were mainly adopted in first category; Hadith traced to each companion was put together under
his name, no matter was their theme may be such a collection is called Musnad. Therefore the titles of
chapters are Musnad of Abu Bakar, Musnad of Abu Hurraira, Musnad of Aisha, Musnad of Imam Ahmed bin
Humble etc.
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The second category of Ahadith is grouped into chapters and sub chapters according to them. For instance
chapters on purity, prayers, fasting, zakat, Hajj, marriage, so on. The best known works of his types are, Al-
muatta compiled by Imam Malik bin Anas.

The Age of Students of Tabieen(Tabe Tabieen 200-300 AH).

 This age (3rd Lunar century) was the climax of the collection and compilation of Ahadith.
 Ahadith were collected from every nook and corner of the world and their accuracy was checked.
 A criterion was fixed to test the reliability of the narrations.
 This was the golden age of traditions. Hadith literature flourished under the laborious and critical
research of the Muhadditheen (the compilers of Ahadith), six authentic books of Ahadith (Sahah-Sitta)
were written.

THE MAIN COMPILORS AND THEIR ACTIVITIES

AND
THE MAIN FEATURES OF THE SIX AUTHENTIC
AHADITH BOOKS
1. Al-Jami Al-Sahih Al-Bukhari.

 Name of author: Abu Abdullah Muhammad bin Ismail. Place of birth: Bukhara (Uzbakistan), 194 AD /
810 AD.
 Place and date of death: khartank, A village in Samarkand, Uzbakistan, 256 AH / 870 AD.
 Al- Jami Al-Sahi Al-Bukhari was compiled by Imam Muhammad bin Al-Bukhari. After the Holy Quran it
is the most Authentic book.
 Imam Bukhai Narrates “I saw the Prophet in a dream and it was as I was standing in front of him. In my
and was a fan with which I was protecting him. I asked some dream interpreter, who said to me ‘ you will
protect him from lies’. This is what compelled me to produce the Sahi Ahadith“.
 Its compiler travelled though out the Muslim world including Iran, Iraq, Syria, Egypt, Makkah and
Madinah. For nearly 40 years of the collection of Ahadith.
 He selected nearly 7397 Ahadith from 600,000 traditions. He compiled them in into 90 chapters according
to the subject matters. His criteria to accept a Hadith was very tough. It took 16 years to complete his
book.

Distinctive Features of Sahih Al-bukhari.

1. Imam Bukhari confirmed the quality and soundness of the chain and narrators of the selected
Ahadith.
2. Imam Bukhari accepted the narratives from only those who, according to his knowledge, not only
believed in Islam but practiced its teachings.
3. The particular arrangement an ordering of chapters. The expresses the profound knowledge of the
authors and his understanding of the religion. This has made the book a more useful guide in
understanding of the religious disciplines.
4. “Number of Hadiths in his book, the Sahih, is 7397 Hadiths, including repeated Ahadith.”

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2. Al-Jami Al-Sahi Al-Muslim

 Sahi Muslim in one of the six major Hadiths books. It is the second most Authentic Hadith collection
after Sahi Al-Bukhari, and is Highly acclaimed by Muslims. It was collected by Muslims Ibn-al-Hajjaj,
also known as Imam Muslim.
 The collector of the Sahi Muslim, Imam Muslim, (Muslim Ibn-al Hajjaj), was born into a Persian family
in 204 AH (817 AD) in Nishapur (In modern day Iran) and died in 261 AH (874 AD) in the city of his
birth.
 He travelled widely to gather his collection of Ahadith (plural of Hadith), including two areas now in Iraq,
the Arabian Peninsula, Syria and Egypt.
 Out of 300,000 Hadith which he evaluated, approximately 4,000 were extracted for inclusion into his
collection.
 Muslim consider in the second most authentic Hadith collection after Sahi Bukhari.
 Sahi Muslim is divided into 43 books, containing a total of 7190 narrations.

Distinctive Features of Sahih Muslim

1. Imam Muslim recorded only such narratives as were reported by two reliable successors for two
companions with subsequently travelled through two independent unbroken Isnads consisting of
sound narrators.
2. Scientific arrangements of themes and chapters. The author, for example, selects a proper place
for the narrative and, next to it put all of its versions.
3. Consequently, in the exercise of understanding Ahadith, Sahih of Imam Muslim offers the best
material to the students.
4. The Imam also informs the readers if narrators have differed over a specific quality, surname,
relation or any other fact about a narrator in the chain.

3. Al-Jami Al-Tirmizi

 Name of the author: Abu Isa Muhammad.

 Place and date of Birth: Tirmiz (Uzbakistan), 209 AH / 824 AD.
 Place and date of Death: Tirmiz 279 AH / 892 AD.
 Places visited to seek knowledge: Khurasan, Iraq and Hijaz Other.

Distinctive Features of Sahih Al-Jami Al-Tirmizi

1. It contains about 4,000 Hadiths.
2. After each Hadith he comments on its legal usage and the quality of its Isnad.
3. He has personal notes on almost every page which mention the degrees of authenticity of the Hadith.
4. This makes his Jami(a collection which contains information on all subjects matters) unique.

4. Sunan Abu Dawud

 Name of the Author: Abu Dawud As-Sajistani
 Place and date of Birth: Sijistan (Afghanistan), 202 AH / 817 AD.
 Place and date of Death: Basra 275 AH / 889 AD.
 Places visited to seek knowledge: Baghdad, Basra and a number of the Islamic Capitals.

Distinctive Features of Sunan Abu Dawud

1. One of six collections, It contains about 4,800 Hadiths mostly on legal matters.
2. It was the first book of its type in Hadith literature and it is considered to be the best sunan.
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 3. The author often points out the weakness and peculiarities in Haidhits and their Isnads or expresses his
preference among the variants of a Hadith.
4. It is one of the most comprehensible collections.

5. Sunan Ibne Majah

 Name of the Author: Abu Abdullah Muhammad Ibne Yazid
 Place and date of Birth: Qazwin (Iran), 209 AH / 824 AD.
 Place and date of Death: Qazwin 273 AH / 824 AD.
 Places visited to seek knowledge: Baghdad, Basra, Syria, Hijaz and Ar-Rayi.
 No. of Ahadis collected by him: 4341 of which 3002 are found in the other five Sahih books of Ahadis.

Distinctive Features of Sunan Ibne Majah

1. It contains about 4,341 Hadiths.
2. Of these 3002 appear also in the collections of Bukhari, Muslim, Tirmidhi, Abu Dawud and Nasai.
3. It is one of the six, although it is considered less authentic then the Mawatta.
4. It contains few Hadiths which are forged and he did not mention his criteria for selection.

6. Sunan Nisaai
 Name of the Author: Abu Abdur-Rehman Ahmed Ibne Ali
 Place and date of Birth: Nasa (Tukemenistan), 215 AH / 830 AD.
 Place and date of Death: Jerusalem 303 AH / 915 AD.
 Places visited to seek knowledge: He went to the four corners of the Islamic world and then settled in
Egypt.
 Other Books: (i) Al-Mujtaba (ii) Ad-Dwafa wal Matrukur (iii) Musnad Ali (iv) Musnad Malik.

Distinctive Features of Sunan Ibne Majah

1. It contains about 4,341 Hadiths.
2. Of these 3002 appear also in the collections of Bukhari, Muslim, Tirmidhi, Abu Dawud and Nasai.
3. It is one of the six, although it is considered less authentic then the Mawatta.
4. It contains few Hadiths which are forged and he did not mention his criteria for selection.

Shia Ahadith Books

“The four book” (Al-Kutub Al Arbah)- The collection which have gained most prominence comparable to
Sunni Al-Sihah al Sitta.

1. Kitab al-Kafi or Kulayni

2. Man la Yahdhuruhu’l Faqih of Shaikh Saduq
3. Tahdhib al-Ahkam by Abu Jafa’r al-Tusi
4. Al-Istibsar by Abu Ja’far al-Tusi

1. The Kitab al-Kafi is a twelver Shi’ah Hadith collection compiled by Muhammad Ya’qub Kulyani. It is
divided into three sections.
(a) Usul al-Kafi which is concerned with the principle of religion.
(b) Furu al-Kafi, which is concerned with the details of religious law.
(c) Rawdat al-Kafi, which is concerned with various religious aspects and includes some writings of the imams.
In total al-Kafi comprises 16,199 narrations however, as with al Shi’ah and Sunni Hadith books, every single
Hadith must be individually examined through the science of Hadith.

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2. Man la Yahdhuruhu’l Faqih is a Hadith collection, by the famous Twelver Shi,ah Hadith scholar Abu Jafar
Muhammad Ibn Ali commonly known as Al-Shaikh Al Saduq. The literal translation of the title Man la
Yahdhuruhu al Faqih is for him not in the presence of a Jurisprudent. Man la Yahdhuruhu’ al Faqih is mainly
concerned with Furoo al-Din. The book is meant to be a reference book to help ordinary Shiah Muslims in
the practice of the legal requirements of Islam. Generally, the Island (chains of the narrations) are absent.

3. Tahdhib al-Ahkam is a Hadith collection, by the famous Twelver Shi,ah Hadith scholar Abu- Abu Ja’far
Muhammad Ibn Hassan Tusi commonly known as Sheikh Tusi Tahdhib al-Ahkam could be translated as
“the refinement of the laws as Discussed in terms of the explanation of the sufficiency”. The original intension
of Al-Tusi had been to write a commentary on Al-Muqni’a of al-Mufid. However he makes it clear in his
introduction that his work would only concern the practical regulations for carrying out the Shariyah, the holy
law of Islam. He said “ I went first to the preceded it, which were about the Unity of Allah(Tawheed), Justis
(Adl), Prophet hood(Nabuwat) and the immamah, because the explanation of these would be too lengthy, and
also because it was not the intension of this book to elucidate the principles of religion (al-Usul).

4. Al-Istibsar is the forth book of Shi’a Hadith. It was written by Abu Jaf’ar al Tusi. It covers the same field as
Tahdhib al-ahkam but is considerably smaller. Al-Tusi mentions that his colleagues, after seeing the size of
Tahdhib al-Ahkam considered: It would be useful that there should be reference book which a beginner could
use in his study of jurisprudence, or one who has finished, reminding himself, or the intermediate(student) to
study more deeply. Thus (so that) all of them could obtain what they need and reach their soul’s desire, what
is connected with different traditions would be set in an abridged way. Therefore they asked me to summarize
it (Tahdhib al-Ahkam) and devote care to its compilation and abridgement, and to begin each section with an
introduction about what I relied on for the legal decisions and traditions in it.

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 METHODS USED BY MUHADDITHUN (COMPILERS OF AHADITH)
TO ENSURE THE AUTHENTICITY OF AHADITH
 The compilers of six authentic books applied a very strict criterion in selecting the Ahadith for their books.
They did not accept any Hadith that did not meet the set criteria. They checked the chain of narrators as well
as the text.
 Every Hadith is divided into two parts, the first part the Sand (chain of narrators) and the second is the
Matn(text of Hadith). This is explained through the following Hadith, Muhammad bin Al-Muthanna reported
from Abdul Wahab from Ayub from Abu Killabah, from Malik that the Prophet said, “Pray as you have seen
me offering prayer”.(Agreed upon)
 The first part which mentions the chain of transmitters is the Sanad and the second part which the body or text
is the matn. The Muhaddithan assessed both parts of the Hadiths scrupulously.

Rules Adopted to check authenticity of the chain of narrators (Isnaad)

1. For the Sanad, the chain of the narrators were carefully studied through the Art of Asma-ur-Rijal(Names
of Men), their biographies were collected and investigated in detail.
2. They ensured that the narrator was pious, noble, honest and well reputed person.
3. Even if the transmitter had ever cheated anyone or even lied to anyone in the matter of joke, the Hadith
was rejected.
4. They also ensured that the narrator had good memory and had preserved what he has heard.
5. A narrator actually met the other narrator in this way the chain of narration went right back to the Holy
Prophet (S.A.W).
6. The narrator was physically, mentally and intellectually fit to understand the full importance and impact
of all what he had heard.
7. Each transmitter must have known the transmitter before him, and also the transmitter after him.
8. The last person in the chain of narration was a companion of the Holy Prophet (S.A.W) who had
performing the action quoted in the Hadith.
9. The chain of narration from beginning to the end had un-interrupted continuity.

Rules Adopted to check authenticity of the Matn(Tex of Hadith)

1. The compilers ensured that the text of Hadith was not in conflict with the content, spirit, philosophy or the
commandments of the Holy Quran in any manner.
2. It was not in conflict with the content of a Hadith which had already stood the test of reliability /
authenticity or the consensus (Ijma) of the community. For Example the Hadith will not be accepted if it
says to offer four daily prayers.
3. It was not against the Historical facts already established and proved.
4. It was not against the dictates of reason, logic, rationale common sense or the law of nature. For instance,
“brushing teeth increases wisdom” (fabricated)
5. The Matn should have pure Arabic as the Prophet’s language was pure and perfect.
6. It did not, in any way, hurl accusation at the family of the Holy Prophet (S.A.W) and Caliphs.
7. The Hadith which promised a high reward for a small virtue, or severe punishment for the slightest fault
was rejected.

In short Hadith researchers paid critical attention to the science of biographies and criticism (Asma’ al Rijal)
of the Hadith narrators in each generation. And so, narrators of Hadith (Isnad) were subjected to severe tests
and were graded according to varying degrees of reliability and genuineness depending upon their character,
religious reputation and orientation, depth of knowledge, and the soundness and accuracy of the memories.

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 MAJOR TYPES OF AHADITH
Hadith Nabavi
The Arabic word Hadith literally means ‘statement’ or ‘talk’. In Islamic terminology, the term Hadith(plural:
Hadith or Ahadith) refers to reports of statements or actions of Prophet Muhammad(S.A.W), or of his tacit
approval or disapproval of something said or done in his presence. For instance “Actions depend on
intensions”

Hadith Qudsi
The word of Allah reported by the Holy Prophet (S.A.W) is Hadith Qudsi or divine Hadith. Hadith Qudsi does
not form a part of the Holy Quran. Unlike the Holy Quran, Hadith Qudsi does not need to be recited, nor
forms a part of the words of Allah of which he has taken the responsibility to protect till the day of judgment.
For Instance, the Prophet (P.B.U.H)narrated that Allah says, “Pride is my clock and greatness my robe, and he
who competes with me in respect of either of them I shall cast into hell in fire.”

The Holy Prophet (S.A.W) is the first narrators in Divine Hadith while in Hadith e Nabvi, companion is the
first narrator.

Classification of Hadith (Categories of Ahadith)

The early writers on the subject of the Hadith evolved certain rules to classify the Ahadith. There are two
main types of classification in use. One deals with the degree of the authenticity of the tradition, while the
other takes as its base the way the tradition was transmitted.

As far as the first classification is concerned, the traditionists have divided the traditions into three classes,
according to the degree of reliability based on the perfection of imperfection of the chain of their transmitters.
Also they saw whether the text had any hidden defects.

The acceptance of rejection of the particular Hadith by the companions, the followers and their successors
was also taken into consideration.

1. Hadith Sahih (Authentic): If all the narrators in the Sanad fulfill the conditions stipulated, the Hadith is
named as Sahih. {Narrated ‘Ali: The Prophet said: “do not tell a lie against me for whoever tells a lie
against me(intentionally) then he will surely enter the Hell-fire.”}

2. Hassan (Approved): It is like Sahih Hadith except the some of its narrators have been found defective in
memory in companions with the narrators of Sahih Hadith.

3. Daeef Hadith(week): If any of the narrators in the Sanad was known to have had any of the following
faults, that Hadith is named as Daeef.

 If any of the narrators was known to have been a liar.

 If anyone was known to have had a bad memory.
 If any was known to have not met the one he was supposed to be narrating from.

4. Maudu Hadith: Fabricated of forged Hadith is named as Maudoo. This type of Hadith is completely
rejected by the Jurists. “Seek knowledge, even if you have to go to China”. This Hadith has been classed as
Maudu Fabricated Al-Baani Fabricated narrations are not even considered to be Hadith at all.

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 With regard to their acceptance, the Ahadith have been divided into two most important
Classes

1. Mutawatir: It is a Hadith reported by a large number of people in different times whose agreement on a
lie becomes inconceivable.
2. Ahaad(Single): Ahaad are those whose isnad is broken or whose traditions are less widely accepted and
therefore are regarded as less authentic but if their narrators were regarded as honest they were accepted
otherwise rejected.

Ahad is divided into three subdivision

 Mashhur (well known): The Hadith which was narrated by three narrators at every stage.
 Aziz(Confirmed): The Hadith which was narrated by two narrators at every stage.
 Gharib(Unfamiliar): The Hadith which was narrated by a single narrator at any particular stage.

The main Musnad and Musannaf Collections

Two techniques were mainly adopted by compilers of Ahadith of their compilations.

They are Musnad and Musannaf:

The Musnad Compilation:

 The word musnad (plural masanid) is derived from the word sanad meaning authority. Towards the end of the
second century, the musnad class of tradition became the focus of the Hadith Scholars who continued their quest
to compiled the ‘sound’ and ‘trustworthy’ Ahadith, but this time without the added commentaries and opinions
inherent in the musannaf class.
 The compilers of musnad collections discontinued the method of arranging Ahadith by legal themes. Instead, they
classified traditions under the “names of companions” to whom the Ahadith were traced.
 The musnad compilations were divided into chapters whose headings were identified by the name of a particular
companion, such as, “Ahadith of Abu Bakr”, “Ahadith of Ali Ibn e Abu Talib” or “Ahadith of Abu Hurryrah”
meaning “Ahadith reported on the authority of Abu Bakr” or “Ahadith reported on the authority of Ali Ibne Abu
Talib” and so on. Some compilation in this category also carried such headings as “Al-Musnad Abu Bakar” or
“Al-Musnad Abu Harryrah” and so on.
 Since the primary objective on the musnad compilers was to collect trustworthy Ahadith of Allah’s Messengers
(SAW), these researchers had to established strict criteria for classifying and grading the Ahadith, which were
collected hence, they took great pain to exclude those Ahadith that failed to false or of spurious or doubtful
quality.
 Ahadith in the musnad class include those that were graded as ‘sound’ (sahih), ‘good’ (hasan), and ‘weak’ (dai’f).
certain types of ‘weak’ Ahadith were included in these collections due to their value in such areas as moral and
religious guidance. If the character of the narrators (isnad) was not suspect or questionable, the weak Hadith was
not rejected outright.
 The primary criticism leveled against the musnad collection is , a source of guidance and legal reference, it is
difficult to use. These compilations are not arranged by subject matter. Rather, of a particular companions are
shown in one place, in a separate chapter.
 The collection of Ahadith in a Musnad class continued throughout the third and fourth century. This stage of
Hadith movement was responsible for producing prolific and massive volumes of Hadith literature compiled by
source of Hadith scholars.

Few of well known musnad collections are:

1. Al-musnad of Imam Ahmed bin Hambal (164-241 A.H)
2. Al-musnad of Abu Dawud al Tayalisi (died 203 A.H)
3. Al-musnad of Abu Bakar al-Humaydi of Makka (died 219 A.H)

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The Musannaf Compilation:
 The need for a compilation was a systematic arrangement (chapter and subject) that facilitated legal decisions
became paramount. This was especially evident since the Sahifa type of Hadith was inadequate as a manual that
enhanced legal rulings. And so, by the middle of the second century A.H. the next type of Hadith emerged.
 This second stage known as musannaf (literally, compiled together) was put together in an orderly and classified
manner. The Ahadith of this type were divided into chapters according to their subject matter, generally based on
legal themes.
 In the musannaf class of Hadith, the compiler narrated the Hadith text (matn) through a chain of attributed to
companions, successors and other leading jurists.
 The compiler in many cases, also included his own comments. These additional textual materials made legal
decisions easier than the sahihfah type. Moreover, each chapter of the nusannaf was devoted to a special theme,
primarily of a legal nature.
 The main critisism leveled against the musananf compilation was that it focused essentially on legal matters, thus
subordinating the study of the prophetic tradition as a general source of guidance its own right in defense to legal
demands and preference.
 In addition, the subject matter of the musannaf traditions was limited since it did not cover all aspects of the
Muslim life but focused mainly on legal themes.

Among the noted collections of this class are:

1. Al-Muwatta’ of Imam Malik Ibn Anas.
2. Al-Musannaf of Imam Abd al-Razzak
3. Sahih Al-Bukhari by Imam Muhammad bin Ismail Al-Bukhari
4. Sahih Al-Muslim by Imam Muslim bin Hajjaj

Reasons for compilation of Hadith

 By the middle of the first century A.H (after the Hijrah), a few decades after the Messenger’s death, there existed
a vital need for Islam’s orthodoxy to research, collect and classify the authentic traditions and practices of the
Messenger (SAW) in order to provide legal and religious guidance to the growing Muslim nation. The need
became imperative especially after the end of the regimes of the Khulafa’ al Rashidun (the four rightly-guided
Caliphs) in 661 C.E.
 Thus, the Hadith movement emerged for many compelling reasons, including the following:
 Messenger Muhammad (SAW) the final authority on secular and spiritual matters, was no long around to clarify,
adjudicate or resolves questions and disputes. The ever-increasing converts of the Islamic common wealth needed
the correct guidance on the true Islamic way of life based on the exemplary model of the Messenger
(SAW)himself.
 From the middle to the latter half of the first century, most of the Messengers companions who had direct and
firsthand knowledge of the Prophetic tradition were themselves dying out.
 Corrupt political leaders and Persian theological parties began to exploited the existing Hadith and Sunnah in
order to promote their own sectarian view specially after the reigns of the four Rashidun Caliphs. Some leaders
fabricate Hadith to enhance and Justify their own false politic position.
 Many overzealous teachers(some with good intensions) made up Ahadith to Advanced moral a religious teachings
in the name of Islam. Also, heretics and atheists(Zindiqs) under the Guise of scholarship falsely attributed saying
to Allah’s Messengers as with the soul intension of under mining Islam.

The Importance of Hadith is increased for the Muslims by the fact that the Prophet Muhammad not only taught
but also took the opportunity of putting his teachings into practice in all the important affairs of life. The life of
Holy Prophet (S.A.W) is model of excellence for behaviors of all times. Therefore it was extremely necessary to
compile and preserved the authentic Ahadith for the future generations of Muslims.

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 SIGNIFICANCE OF HADITH IN THOUGHT AND ACTION
IN ISLAM
Unless and until we follow Sunnat it is not possible to carry out the commands, injunctions and guidelines of the
Holy Quran. For Example: the Quranic Injunction is to “Keep up prayer and pay Zakat” but no details thereto
have been laid down in the Holy Quran. What is prayer?, when and how it is to be offered?, what parameters have
to adhered to while offering the salat have not been spelled out in the Holy Quran? It was the Holy Prophet
(S.A.W) by his own action and saying gave all details pertaining to prayer. Likewise all details relating to
collections and distributes of zakat too were provided by the Holy Prophet (S.A.W) and not the Quran.

 Along with the Holy Quran, Obedience of the Holy Prophet (S.A.W) have been enjoyed upon the believers by
Allah Almighty. The Holy Quran Says:

 “O’ Ye who believe! Obey Allah, and Obey the Messenger, and those of you who are in authority’ and if Ye
have a dispute concerning any matter , refer it to Allah and the Messenger” (4:59)

 The Sunnat of the Holy Prophet (PBUH) gives rules relating to all aspects of life the Holy Prophet (S.A.W) gave
his people a religion which thoroughly practiced. He founded a sate which he administered, he laid his armies in
different encounters, and he married and maintained a family. In all theses, whatever he did and the way he did
became part of the Shariah, and hence a must for us all to follow as such.

 The deeds, behavior, character and conduct of the Holy Prophet (S.A.W) of Islam furnish a role model of his
followers. The Holy Quran say “Verily in the Messenger of Allah Ye have a good Example for him who
looked until Allah and the last day….”(33:21). It Is repotted in Al-Bukhari that the Holy Prophet (S.A.W) said:
“Surely, I was only sent to complete the most noble character traits”. According to an oft quoted tradition,
when a person asked Hazrat Aisha about the conduct of the Holy Prophet (S.A.W) many years after his death, she
Said ”Have you not read the Quran? His conduct (Khulq) was the Quran ”

 Whatever the Holy Prophet (S.A.W) or did was inspired or revealed,

 For he neither said anything or did anything of his own accord. The Holy Quran says: ”I follow only that which
is inspired in me from my lord.”(7:203)

 Islam’s not only aims to purify the individuals who make the society but also strengthen the foundation of the
Muslims community from within, emphasizing the message of love, cooperation’s ,brotherhood, kindness and
mercifulness and to each other. A large set of Ahadith in compasses these two types of behaviors wherein the
Sunnat provides practical demonstration of how an individual can become an asset for the Muslim society by
displaying kindness to his relatives, concern for his neighbors, affection and support for the poor’s and the
orphans, mercy towards the infirm and servants, compassions for the young, respect for the elderly sympathy for
the grieved and cheer for the depressed.

Use of Ahadith (Sunnat) in Legal Thinking and as a Source

of Islamic Law
(Relationship of Sunnah with the Quran)
Sunnat i.e. the sayings and practices of the Holy Prophet (S.A.W), the second source of Islamic law. The Holy
Prophet (S.A.W) not only conveyed the divine message to the people but also explained them through his actions, and

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words. Indeed, the Holy Prophet (S.A.W), through his life and actions rendered the Holy Quran easier to understand.
The meaning of Qura’nic Verse and their applications have to be understood in the light of his sayings, actions,
practices, explanations which are the second source of Islamic Jurisprudents from which the teaching of Islam are
drawn. Allah Almighty has delegated legislative powers to the Holy Prophet (S.A.W). The Quran makes the Prophetic
Sunnah as mandatory for Muslims. The Quran Say, ”Obey Allah and Obey the Prophet”.

Legislative functions of Sunnah (Use of Hadith in legal thinking)

Sunnah is the second primary source of law. The Jurists resource to the Quran First for the research of the Hukm and
do not move to Sunnah unless the search in the Quran has been completed. More often than not, it is not possible for
the Jurist to understand the meaning of the text of the Quran for the derivation of the Ahkams (laws), unless the
consults the Ahadiths of the Prophet (SAW).

The Quran Approves Sunnah as a Source of Law

The Holy Quran itself approved Sunnah as the source of Islamic law. It tells us that whatever the Prophet says of does
is absolutely to be obeyed. “and what so ever the Messenger gives you take it, and what so ever he forbids you abstain
from it”. (Al-Hashar:7)

It is not every Hadith that is a source of Law. To qualify Sunnah / Hadith as a source of law. It is necessary that the
acts must have a legal content. The purpose of the saying or acts of the Holy Prophet (S.A.W) should be related to the
law of its elaboration.

Where some Hukam is not mentioned in the Quran and Holy Prophet (S.A.W) decides it according to its own wisdom,
it becomes a source of law making.

The legislative function of Sunnah with respect to the Holy Quran or the relationship between Quran and Sunnah can
be discussed as under:

Like the Quran, the Sunnah also forms legislation. It enjoins and prohibits, it establishes religious obligations and
determines lawful and unlawful.

1. The Sunnah / Hadith discusses or Emphasizes the laws, which are similar to that of the Holy Qur’an. These
laws approve the laws of Holy Quran such as the obedience of the parents, false evidence, murdering of a
person and the moral values.

2. The commandments in the Holy Quran and generally unelaborated from. The Sunnah elaborates these
commandments of the Holy Qur’an such as rate of Zakat, method of Hajj, method of prayer and some other
similar commandments. (Explain)

3. The Holy Quran gives general commandments / rules. The Sunnah restricts or qualifies these commandments.

Allah permits trading in the words “Allah permits trading…..”(Al-Baqarah: 228). It is a general
commandment but the Holy Prophet (S.A.W) particularized it by prohibiting some kind of trading for
example he forbade from trading of the thing which is absent or trade of unlawful (Haraam) goods such as
wine etc.

4. The Sunnah / Hadith may add or supplement the legal provision of the Qur’an. For example, the Quran
prohibits marriage of two sisters with one man at the same time and Sunnah prohibits marriage with maternal
of parental aunt of wife at the same time.

5. Some laws do not exist in the Holy Qur’an; the Holy Prophet (P.B.U.H) himself gave these laws. It is so
because Sunnah itself is a source of a Shariah law and the Holy Prophet (S.A.W) has the authority to make
laws.

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 The division of inheritance for Muslim is clearly mentioned in the Quran but nothing is stated about Non-
Muslim relatives. The Prophet said “ A Muslim cannot inherit from a Non-Muslim, nor a non-Muslim can
inherit from a Muslim.” (Agreed)

To conclude, I can say, that Sunnah is second primary source of Islamic law. It is interlinked with the Quran in so far
as it restricts its general meaning or qualifies its absolute texts or explains its difficult words.

MAIN TEACHINGS OF AHADITH REGARDING

COMMUNAL LIFE
 A large number of Ahadith deal with the guiding principles of concerning life in community. All the members of
Muslim community are required to be sincere and kind with each other. They should fulfill their responsibilities
with the aim of promoting communal welfare.

 They should direct their efforts towards observing justice and helping fellow members in all possible ways in
order to demonstrate their conduct of belonging to the same community.

 The Holy Prophet (S.A.W) has given instructions about the duties and rights of rulers and their subjects. Muslim
leaders should be fair, honest, just and kind towards their public and they should be respected and obeyed and
given full support in all affairs which they conduct according to the teachings of Islam. The Holy Prophet (S.A.W)
says “Who so obeys my commander, obeys me and who so obeys the commander disobey me” (Al-Muslim)

 Muslim rulers should make the life of common people comfortable, dignified and respectable without regard to
color, ethnicity, gender or any other discrimination and favoritism. The Holy Prophet (S.A.W) has instructed the
rulers with these words “Be Gentle and don’t be hard and cause rejoicing and do not alienate”.

 According to Islamic faith all believers are bounded together by common faith in Islam. They therefore constitute
a single family or brotherhood where all members are familiar to each other regardless of geographical, racial,
linguistic, barriers. The Holy Prophet (S.A.W) said “The Muslim society is like a body in respect of mutual
love and sympathy, if a limb in a body suffers pain, the whole body responds to it by sleeplessness and
fever”.

 Muslims must work for the welfare of their brothers. They must stand by each other and help one another at the
time of need and support each other morally and financially. They should protect the honor and dignity of another
Muslim

 Each and every member of the Muslim community should be ready to put his brother before his own self in
ordinary and routine matters of daily life. The Holy Prophet (S.A.W) said “The best among you is he who is
source of benefit for others.

 Looking after the poor, widows and less privileged members of the society is as meritorious as striving in the way
of Allah or worship of Allah at night and fasting at day time.”One who manages the affairs of the widow and
the poor man is like the one who exerts himself in the way of Allah, or the one who stands for prayer in the
night or fasts in the day.” (Al-Hadith)

 Members of Muslim community are also required to make individual and collective efforts to suppress any evil
that is seen to grow in the society. “Whosoever of you sees an evil action let him change it with his hand, and
if he is not able to do so then with his tongue and if he is not able to so then with his heart and that is the
weakest of faith”.

 All Muslims should preach, give advice and warn other of evil consequences of their evil deeds. They should
encourage and motivate peoples to do good actions. However, if they are able to do so, at least they should
consider it evil in their heart and hate it. Muslims must stop evil otherwise they will be punished.

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 A Muslim is not only required to assist one who is the victim of injustice and wrong doing, but also try to stop the
one who is committing it and strive with all his energy to bring about the rule of justice and righteousness for all
propel.

 By practicing the teachings of the Holy Prophet (S.A.W) we can make this world a place of peace, love and
harmony.

Main Teachings of Ahadith regarding the conduct of Individuals.

 The Holy Prophet (S.A.W) through his sayings and actions taught us about a numbers of duties and
responsibilities that we should follow as individuals. These responsibilities may be classified as duties towards
Allah and duties towards fellow beings.

 First of all the Holy Prophet (S.A.W) teaches us to follow the faith of Islam full and with dedications. He tells us
that we must be sincere in the teachings we believe in and in the things we do. We must live our lives as obedient
Muslims to Allah and his Prophet. We should believe and act according to the discipline of Islam.

 The Holy Prophet (S.A.W) has emphasized upon Muslims to perform obligatory religious duties like prayer,
fasting, Zakat, Hajj. We as Muslim must differentiate between lawful and unlawful. We believe that without the
establishment of prayers (salah) and observance of the sawm(fasting), it is impossible to avoided a hellfire. Prayer
is second pillar of Islam; it was the first act of worship that was made obligatory. The prophet (PBUH) said
“between the moment and the disbelief is discarding prayers” (Ahmed)

 The Quran is the book of guidance. It covers all the aspects of life, social, religious, moral, ethical, political,
financial etc. Muslim individuals are not enjoyed only to recite and study but also ponder over the meanings of
Quran. The Holy Prophet (S.A.W) said,” the best amongst you is the one who studies Quran and teaches it”
Therefore we should not only recite and learn the Holy Quran but also grasp its meanings and mould our lives
accordingly to get rewards.

 Islam attaches great importance to the dignity of manual labor and confers great reward for lawful earning. The
Holy Prophet (S.A.W) says, “No one eats better food than which he eats out of the work of his hand” neat,
clean, lawful, honest earning through labor and hard works makes the living of a person laudable. This actually is
the way, the Prophets earned their living. This also promotes independence and self sufficiency and does not leave
one’s survival at the mercy of other.

 Muslims individuals are commanded not only to behave kindly but also to speak kindly during monetary
transactions such as buying and selling, lending money or borrowing it.

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