Usool al-Hadeeth, The Methodology of Hadith Evaluation PDF
Preview Usool al-Hadeeth, The Methodology of Hadith Evaluation
© Islamic Online University Usool al-Hadeeth 101 Transliteration System a d Short Vowels ﺍ ﺽ b t a ﺏ ﻁ َ t z i ﺕ ﻅ ِ th ‘ u ﺙ ﻉ ُ j gh ﺝ ﻍ h f Long Vowels ﺡ ﻑ kh q aa ﺥ ﻕ ﺁ or ﺍ ﺀ d k ee ﺩ ﻙ ﻱِ th l oo ﺫ ﻝ ﻭُ r m ﺭ ﻡ z n ﺯ ﻥ s h ﺱ ﻩ Sh w ﺵ ﻭ s y ﺹ ﻱ http://www.islamiconlineuniversity.com 3 © Islamic Online University Usool al-Hadeeth 101 Definitions OONNEE:: The Arabic word hadeeth basically means ‘an item of news, conversation, a tale, a story or a report, ’ whether historical or legendary, true or false, relating to the present or the past. Its secondary meaning as an adjective is ‘new’ as opposed to qadeem, ‘old’. However, like other Arabic words (e.g. salaah, zakaah), its meaning changed in Islaam. From the time of the Prophet ( r), his stories and communications dominated all other forms of communication. Consequently, the term hadeeth began to be used almost exclusively for reports that spoke of his actions and sayings.1 Usage of the Word hadeeth The term hadeeth has been used in both the Qur ’aan2 and the prophetic traditions according to all of its linguistic meanings. The following three categories are the most notable usages. It has been used to mean: a) The Qur’aan itself ( ) ِﺚﻳِﺪﺤ ﺍﹾﹶﻟﺬﺍﻬ ِﺑﺏﱢﺬﹶﻜ ﻦﻳ ﻣﻭ ﻲِﻧﺭﹶﺬﹶﻓ “Then leave Me alone with those who reject this communication3.”(Soorah al-Qalam, 68: 44) (( ِﷲ ﺍﺏﺎﺘِﻛ ِﺚﻳِﺪﺤ ﹾﻟﻦﺍﺴﺣ ﱠﹶﺃﻥ ِﺇ)) “Indeed, the best form of communication is the Book of Allaah…”4 1 Hadith Literature, p. 1 and Studies in Hadith Methodology and Literature, pp. 1-3. 2 The term hadeeth is mentioned 23 times in the Qur’aan. 3 The Qur'aan. 4 The full text of the hadeeth is as follows: ﻦﺴﺣ ﱠﻥﹶﺃ ِﺇ ِﺪﻬﺸ ﺘﻟﺪﺍﻌ ﺑِﻪِﺘﺒﹾﻄ ﺧﻲِﻓ ﹸﻝﻮﹸﻘ ﻳﹶﻥﺎﹶﻛ ﻢﱠﻠﺳ ﻭِﻪﻴﹶﻠ ﻋﻪﱠﻠ ﻟﺍﻰﱠﻠﺻ ِﻪﱠﻠ ﻟﺍﹶﻝﻮﺳ ﺭﱠﻥ ﹶﺃِﻪﱠﻠ ﻟﺍِﺪﺒﻋ ِﻦ ﺑِﺮِﺑﺎﺟ ﻦﻋ ٍﺪﻤﺤ ﻣﻱﺪﻫ ِﻱﺪﻬ ﹾﻟﻦﺍﺴﺣ ﹶﺃﱠﻭﻞﺟ ﻭﺰﻋ ِﻪﱠﻠ ﻟﺍﺏﺎﺘِﻛ ِﺚﻳِﺪﺤﹾﻟﺍ Sahih Muslim, and Musnad Ahmad, no. 13,909 CD and the wording is that of Ahmad. http://www.islamiconlineuniversity.com 3 © Islamic Online University Usool al-Hadeeth 101 b) A historical story ( ) ﻰﺳﻮﻣ ﹸﺚﻳِﺪﺣ ﻙﺎ ﺗﹶﺃﹾﻞﻫﻭ “Has the story of Moses reached you?” (Soorah Taahaa, 20: 9) (( ﺝﺮﺣ ﹶﻻﻭ ﹶﻞﻴِﺋﺍﺮ ﺳﻲِﺇِﻨ ﺑﻦﻋ ﺍﻮﹸﺛﺪﺣ )) “You may speak about the Children of Israel without …”5 c) A general conversation ( ) ﹰﺎﺜﻳِﺪﺣ ِﻪِﺟﺍﻭ ﺯِﹶﺃﺾﻌ ﺑﻰﹶﻟ ِﺇﻲِﺒ ﻨﻟﺍﺮﺳ ﹶﺃﺍﹶﺫﻭِﺇ “When the Prophet confided in one of his wives…” (Soorah at-Tahreem, (66): 3) ِﻪِﻧﹸ ﺫﻲﹸﺃِﻓ ﺐﺻ ،ﻪﻨ ِﻣﹶﻥﻭﺮِ ﻔﻭﻳﹶﺃ ﹶﻥﻮﻫِﺭﺎ ﹶﻛﻪ ﹶﻟﻢﻫ ﻭٍﻡﻮ ﹶﻗِﺚﻳِﺪﺣ ﻰﹶﻟ ِﺇﻊﻤﺘ ﺳِﻦﺍﻣ )) (( ﻚﻧَﻷﹾﺍ “Molten copper will be poured in the ear of whoever eavesdrops on the conversation of people who dislike him doing so or flee from him.”6 Among the hadeeth scholars the term hadeeth means ‘whatever is transmitted 5 The full text of the hadeeth is as follows: ﺝﺮﺣ ﺎﹶﻟﻭ ﹶﻞﻴِﺋﺍﺮ ﺳﻲِﺇِﻨ ﺑﻦﻋ ﺍﻮﹸﺛﺪﺣ ﹰﻭﺔﻳ ﺁﻮﹶﻟ ﻭﻲﻨﻋ ﺍﻮﻐﱢ ﻠﺑﹶﻝﺎﹶﻗ ﻢﱠﻠﺳ ﻭِﻪﻴﹶﻠ ﻋﻪﱠﻠ ﻟﺍﻰﱠﻠﺻ ﻲِﺒ ﻨ ﱠﻟﺍﻥ ﹶﺃﻭٍﺮﻤ ﻋِﻦ ﺑِﻪﱠﻠ ﻟﺍِﺪﺒ ﻋﻦﻋ ِﺭﺎﻨ ﻟﺍﻦِﻣ ﻩﺪﻌ ﹾﻘﹾﺃﻣﻮﺒﺘ ﺍﻴﹾﺪﻠﹶﻓﻤﻌ ﺘﻲﻣﹶﻠ ﻋﺏﹶﺬﹶﻛ ﻦﻣﻭ Saheeh Al-Bukhaaree. 6 The full text of the hadeeth is as follows: ﻦﹶﻟﻭ ِﻦﻴﺗﲑِ ﻌﺷﻦﻴ ﺑﺪِﻘ ﻌﹾﻳﻥﹶﺃ ﻒﱢﻠﹸﻛ ﻩﺮ ﻳﻢﹶﻟ ٍﻢﹾﻠﺤ ِﺑﻢﱠﻠﺤ ﺗﻦﻣ ﹶﻝﺎﹶﻗ ﻢﱠﻠﺳ ﻭِﻪﻴﹶﻠ ﻋﻪﱠﻠ ﻟﺍﻰﱠﻠﺻ ﻲِﺒ ﻨﻟﺍﻦﻋ ٍﺱﺎﺒ ﻋِﻦ ﺑﺍﻦﻋ ﺭﻮﺻ ﻦﻣ ﻭِﺔﻣﺎﻴِ ﻘﹾﻡﻟﺍﻮ ﻳﻚﻧﺂ ﹾﻟِﺍﻪِﻧﹸ ﺫﻲﹸﺃِﻓ ﺐﺻ ﻪﻨ ِﻣﹶﻥﻭﺮِ ﻔﻳﻭﹶﺃ ﹶﻥﻮﻫِﺭﺎ ﹶﻛﻪ ﹶﻟﻢﻫ ﻭٍﻡﻮ ﹶﻗِﺚﻳِﺪﺣ ﻰﹶﻟ ِﺇﻊﻤﺘ ﺳﻦﺍﻣ ﻭﹶﻞﻌﹾﻔﻳ ٍﺦِﻓﺎ ﻨِﺑﺲﻴﹶ ﻟﻭﺎﻬﻴِﻓ ﺦﹸﻔ ﻨﹾﻳﻥﹶﺃ ﻒﱢﻠﹸﻛ ﻭﺏﱢﺬ ﻋﹰﺓﺭﻮﺻ Saheeh Al-Bukhaaree. http://www.islamiconlineuniversity.com 4 © Islamic Online University Usool al-Hadeeth 101 from the Prophet of his actions, sayings, tacit approvals, or physical characteristics. Scholars of Islaamic Law do not include the physical appearance of the Prophet in their definition. Importance of Hadeeth: 1. Revelation The Prophet’s sayings and actions were primarily based on revelation from Allaah and, as such, must be considered a fundamental source of guidance second only to the Qur’aan. Allaah in the Qur’aan said concerning the Prophet (r): ( ) ﻰﺣﻮ ﻳﻲﺣ ﻭﱠﻻ ِﺇﻮﻫ ﹾﻥِﺇ ﻯﻮﻬ ﹾﻟِﺍﻦﻋ ﻖِﻄ ﻨﺎﻳﻣ ﻭ (Muhammad) does not speak from his desires; indeed, what he says is revelation.” (Soorah an-Najm, 53: 3-4) Therefore, the hadeeth represents a personal source of divine guidance which Allaah granted His Prophet ( r) which was similar in its nature to the Qur ’aan itself. The Prophet ( r) reiterated this point in one of his recorded statements, “Indeed, I was given the Qur’aan and something similar to it along with it.”7 2. Tafseer: The preservation of the Qur’aan was not restricted to protecting its wording from change. Were that the case, its meanings could be manipulated according to human desires, while maintaining its wording. However, Allaah also protected its essential meanings from change by entrusting the explanation of the meanings of 7 ٍThe full text of the hadeeth is as follows: ﺎﹶﻟ ﹶﺃﻪﻌ ﻣﻪﹶﻠﹾﺜِ ﻣﻭﺏﺎﺘِﻜ ﹾﻟﺖﺍ ﻴِﺗﻭ ﹸﺃﻲﻧ ِﺇﺎﹶﻟ ﹶﺃﹶﻝﺎﹶﻗ ﻪ ﻧﹶﺃﻢﱠﻠﺳ ﻭِﻪﻴﹶﻠ ﻋﻪﱠﻠ ﻟﺍﻰﱠﻠﺻ ِﻪﱠﻠ ﻟﺍِﻝﻮﺳ ﺭﻦﻋ ﺏِﺮﹶﻛ ﻱِﺪﻌ ﻣِﻦ ﺑِﻡﺍﺪﹾﻘِ ﻤﻦﹾﻟﺍﻋ ِﻪـﻴِﻓ ﻢﺗﺪﺟ ﺎﻭﻣﻭ ﻩﻮﱡﻠِﺄﺣﹶﻓ ﹶٍﻝﺎﹶﻠﺣ ﻦِﻣ ِﻪﻴِﻓ ﻢﺗﺪﺟ ﺎﻭﻤﹶﻓ ِﻥﺁﺮﹸﻘ ﹾﺍﻟﹶﺍﺬﻬ ِﺑﻢﹸﻜﻴﹶ ﻠﹸﻋﻝﻮﹸﻘ ﻳِﻪِﺘﹶﻜﻳ ِﻰﺭﹶﺃﹶﻠﻋ ﹸﻥﺎﻌﺒ ﺷﹲﻞﺟﺭ ﻚِﺷﻮﻳ ﹾﻥﹶﺃ ﺎـﱠﻟ ِﺇٍﺪـِﻫﺎﻌ ﻣﹸﺔﹶﻄﹶ ﻘﺎﹸﻟﹶﻟﻭ ِﻊﺒﺴ ﻟﻦﺍ ِﻣ ٍﺏﺎ ﻧﻱِﺫ ﱡﻞﹸﻛ ﺎﹶﻟﻭ ﻲِﻠﺄﻫﹾﻟ ﺍﹶِﺭﺎﻤِﺤ ﹾﻟﻢﺍﺤ ﹶﻟﻢﹸﻜ ﹶﻟﱡﻞِﺤ ﻳﺎﹶﻟ ﺎﹶﻟ ﹶﺃﻩﻮﻣﺮ ﺤٍﻡﹶﻓﺍﺮﺣ ﻦِﻣ ﻩﺍﺮ ِﻗِﻞﹾﺜِﻤِﺑﻢﻬﺒِﻘ ﹾﻥﻌﻳﹶﺃ ﻪﹶﻠ ﹶﻓﻩﻭﺮﹾ ﻘﻳﻢﹶﻟ ﹾﻥﺈِﹶﻓ ﻩﻭﺮﹾﻘﻳ ﹾﻥﹶﺃ ﻢِﻬﻴﹶ ﻠٍﻌﻡﹶﻓﻮﹶ ﻘﹶِﺑﻝﺰ ﻧﻦﻣ ﻭﺎﻬﺒِﺣﺎ ﺻﺎﻬﻨﻋ ﻲِﻨﻐﺘﺴﻳ Sunan Abu Dawud. http://www.islamiconlineuniversity.com 5 © Islamic Online University Usool al-Hadeeth 101 Qur’aan to the Prophet ( r) himself. Allaah states the following in the Qur ’aan regarding its interpretation: ( ) ﻢِﻬﻴﹶ ﻟﹶِﺇﻝﺰ ﻧﺎﻣ ِﺱﺎﻨﻠ ِﻟﻦﻴ ﺒﺘﺮِﻟﹾﻛﱢﺬ ﻟﺍﻚﻴﹶ ﻟﺎِﺇﻨﹾﻟﺰ ﻧﻭﹶﺃ “And I revealed to you the Reminder (Qur ’aan) in order that you explain to the people what was revealed to them. ” (Soorah an-Nahl, 16: 44) Therefore, if one is to understand the meanings of Qur ’aan, he or she must consider what the Prophet (r) said or did regarding it. E.g. in the Qur’aan, Allaah instructs the believers to offer salaah (formal prayers) and pay zakaah (obligatory charity) in Soorah al-Baqarah, (2), verse 43. However, in order to obey these instructions correctly, one must study the methodology of the Prophet ( r) in this regard. Among his many clarifications concerning Salaah and zakaah, he instructed his followers saying “Pray as you saw me pray,”8 and he specified that 2.5% of surplus wealth, unused for a year,9 should be given as zakaah. 8 The complete text of the hadeeth is as follows: ﹶﻥﺎﹶﻛ ﻭﹰﺔﹶﻠ ﻴﹶﻟﻦﻳِﺮﺸ ِﻋﻩﺪ ﻨِﻋﺎﻨﻤﺄﹶﹶﻓﻗ ﹶﹶﻥﻮﺑِﺭﺎﹶﻘ ﹲﺔﺘﻣﺒﺒﺷ ﻦﺤ ﻧﻭﻢﱠﻠﺳ ﻭِﻪﻴﹶﻠ ﻋﻪﱠﻠ ﻟﺍﻰﱠﻠﺻ ﻲِﺒ ﻨﻟﺎﺍﻨﻴ ﺗﹶﹶﺃﻝﺎﹶﻗ ِﺙِﺮﻳﻮﺤ ﹾﻦﻟﺍ ﺑﻚِﻟﺎﻣ ﺎﻧﺪ ﻌﺎﺑﻨﹾﻛ ﺮﺗﻦﻤ ﻋﺎﻨﺄﹶﻟﺳﹶ ﺎﻨﹾﻘﺘ ﺷﺪﺍﹶﻗ ﻭﹶﺃ ﺎﻨﹶﻠ ﻫﺎﹶﺃﻨﻴﻬﺘ ﺷﺪﺍﹶﻗ ﺎﻧ ﹶﺃﻦﻇﹶ ﺎﻤﹶﻠ ﹶﻓﺎﹰﻘﻴِﻓ ﺭﻢﱠﻠﺳ ﻭِﻪﻴﹶﻠ ﻋﻪﱠﻠ ﻟﺍﻰﱠﻠﺻ ِﻪﱠﻠ ﻟﺍﹸﻝﻮﺳﺭ ﺍﻮﱡﻠﺻ ﻭﺎﻬﻈﹸﹶﻔﺣ ﹶﺃﺎﹶﻟ ﻭﹶﺃ ﺎﻬﻈﹸﹶﻔﺣ ﹶﺃَﺀﺎﻴﺷ ﹶﺃﺮﹶﻛﹶﺫ ﻭﻢﻫﻭﺮ ﻣﻭﻢﻫﻮﻤﱢﻠ ﻋﻢﻭِﻬﻴ ِﻓﺍﻮﻤﻴِﺄﻗﹶﻓﹶ ﻢﹸﻜﻴِﻠ ﻫﻰﹶﺃﹶﻟ ِﺇﺍﻮﻌِﺟ ﺭﹶﺍﻝﺎﹶﻗ ﻩﺎﻧﺮﺄﺒﹶﻓﺧﹶ ﻢﹸﻛﺮﺒ ﹾﻛﻢﹶﺃﹸﻜﺆﻣﻴﹾﻟ ﻭﻢﹸﻛﺪ ﺣﻢﹶﺃﹸﻜ ﹶﻟﹾﻥﱢﺆﺫﻴﹾﻠ ﹶﻓﹸﺓﺎﹶﺼﻠﻟﺍ ﺕﺮﻀﺣ ﺍﹶﺫﺈِﹶﻓ ﻲﱢﻠﺻ ﹸﺃﻲِﻧﻮﻤﺘ ﻳﺎﹶﺃﺭﻤﹶﻛ Sahih Al-Bukhari, vol. 1, p. 345, no. 604. 9 There are a number of authentic hadeeths in which the Prophet (r) gave specific instructions concerning the items and quantities on which zakaah was due, as well as the time it is due. Among them is the following narration from ‘Alee ibn Abee Taalib: r ﹸﺔﺴﻤ ﺧﺎﻬﻴِﻔ ﹶﻓﹸﻝﻮﺤ ﹾﺎﻟﺍﻬﻴﹶﻠ ﻋﹶﻝﺎﺣ ﻭٍﻢﻫﺩﺭ ِﺎﺘﹶﺋﺎ ِﻣﻚ ﹶﻟﺖﻧﺎﹶﻛ ﺍﹶﺫﺈِﹶﻓ )) :ﹶﻝﺎﹶﻗ ﻲِﺒ ﻨﻟﺍﻦﻋ ﻪﻨﻋ ﻪﱠﻠ ﻟﺍﻲﺿِﺭ ﻲِﻠﻋ ﻦﻋ ﹶﻝﺎﺣ ﻭﺍﺭﺎﺩﻨﻳ ِﹶﻥﻭﺮﺸ ِﻋﻚ ﹶﻟﹶﻥﺎﹶﻛ ﺍﹶﺫﺈِﹶﻓ ﺍﺭﺎﺩﻨﻳ ِﹶﻥﻭﺮﺸِﻋ ﻚ ﹶﻟﹶﻥﻮﹸﻜ ﻳﻰﺘﺣ ِﺐﻫﱠﺬ ﻲﻟﺍِﻓ ﻲِﻨﻌ ﻳٌﺀﻲﺷ ﻚﻴﹶﻠ ﻋﺲﻴﹶ ﻟﻭﻢِﻫﺍﺩﺭ ﻰﹶﻟ ِﺇﻪﻌﹶ ﻓﺭﻭﹶﺃ ﻚِﻟ ﹶﺫِﺏﺎﺴِﺤ ِﹸﺒﻝﹶﻓﻮﹸﻘ ﻳﻲِﻠﻋ ﹶﺃﻱِﺭﺩﹶﺃ ﹶﻼﹶﻓ ﹶﻝﺎﹶﻗ ﻚِﻟ ﹶﺫِﺏﺎﺴِﺤ ِﺩﺒﹶﻓﺍﺯ ﺎﻤﹶﻓ ٍﺭﺎﺩﻨﻳ ِﻒﺼ ِﻧ ﺎﻬﻴِﻔﹶﻓﹸﻝﻮﺤ ﹾﺎﻟﺍﻬﻴﹶﻠﻋ r ﻲِﺒ ﻨﻟﻦﺍ ﻋ ِﺚﻳِﺪﺤ ﻲﹾﻟﺍِﻓ ﺪﻳِﺰ ﻳٍﺐﻫ ﻭﻦ ﺑﺍﹶﻝﺎﹶﻗ ﺍﺮﻳِﺮﺟ ﱠﻥ ﹶﺃﱠﻻ ِﺇﹸﻝﻮﺤ ﹾِﻟﻪﺍﻴﹶﻠ ﻋﹶﻝﻮﺤ ﻳﻰﺘﺣ ﹲﺓﺎﹶﻛﺯ ٍﻝﺎﻣ ﻲِﻓ ﺲﻴﹶ ﻟﻭ ﻲِﺒﻨﻟﺍ ((.ﹸﻝﻮﺤ ﹾِﻟﻪﺍﻴﹶﻠ ﻋﹶﻝﻮﺤ ﻳﻰﺘﺣ ﹲﺓﺎﹶﻛﺯ ٍﻝﺎﻣ ﻲِﻓ ﺲ ﻴﹶﻟﻢﱠﻠﺳ ﻭِﻪﻴﹶﻠ ﻋﻪﱠﻠ ﻟﻰﺍ ﱠﻠﺻ ‘Alee ibn Abee T aalib quoted Allaah’s Messenger (r) as saying: “Whenever you possess 200 dirhams9 and a year passes on it, 5 dirhams is to be paid on it. You are not liable to pay anything http://www.islamiconlineuniversity.com 6 © Islamic Online University Usool al-Hadeeth 101 3. Laws One of the primary duties of the Prophet (r) was to judge between people in their disputes. Since his judgements were all based on revelation, as stated earlier, they must be considered a primary source of principles by which judgements are carried out in an Islaamic State. Allaah also addressed this responsibility in the Qur’aan saying: ) ﹾﻥِﺈ ﹶﻓﻢﹸﻜ ﻨِﻣِﺮﻣَﻷ ﻲﹾﺍ ِﻟﻭﹸﺃ ﻭﹶﻝﻮﺳﺮ ﻟﺍﺍﻮﻌﻴِﻃ ﹶﺃَﻭﷲ ﺍﺍﻮﻌﻴِﻃ ﺍﹶﺃﻮﻨﻣ ﺁﻦﻳﱢﺬ ﻟﺍﺎﻬﻳﻳﹶ ﺃﺎ ( ِﻝﻮﺳﺮﻟ ﺍﻭِﷲ ﺍﻰﹶﻟ ِﺇﻩﻭﺩ ﺮٍﹶﻓﺀﻲﺷ ﰲ ﻢﺘﻋﺯﺎﻨﺗ “O believers obey Allaah, obey the Messenger and those in authority among you. If you dispute about anything, refer it to Allaah and the Messenger.” (Soorah an-Nisaa, 4: 59) Thus, hadeeths are essential for the smooth running of the law courts in an Islaamic State. 4. Moral Ideal Since the Prophet (r) was guided by revelation in his personal life, his character and social interactions became prime examples of moral conduct for Muslims until the Last Day. Attention was drawn to this fact in the following Qur ’aanic verse: ( ) ﹰﺔﻨﺴ ﺣﹰﺓﻮﺳ ِﹸﺃﷲ ﺍِﻝﻮﺳ ﺭﰲ ﻢﹸﻜ ﹶﻟﹶﻥﺎﹶﻛ ﺪﹶﻘﹶﻟ “Surely there is for all of you a good example (of conduct) in the way of Allaah’s Messenger.” (Soorah al-Ahzaab, 33: 21) Consequently, the daily life of the Prophet ( r) as recorded in hadeeth represents an ideal code of good conduct. In fact, when the Prophet ’s wife, ‘Aa’ishah, was asked about his conduct, she replied, “His character was the Qur’aan.”10 until you possess 20 dinars9 and a year passes on it, in which case ½ a dinar is due. Whatever exceeds that will be counted likewise9. And no zakaah is payable on wealth until a year passes on it.” (Sunan Abu Dawud, vol. 2, p. 411, no. 1568 and authenticated in Saheeh Sunan Abee Daawood, vol. 1, p. 436, no. 1573.) 10 The full text of the hadeeth is as follows: http://www.islamiconlineuniversity.com 7 © Islamic Online University Usool al-Hadeeth 101 5. Preservation of Islaam The science of narration, collection and criticism of hadeeth was unknown to the world prior to the era of the Prophet (r). In fact, it was due in part to the absence of such a reliable science that the messages of the former prophets became lost or distorted in the generations that followed them. Therefore, it may be said that it is largely due to the science of hadeeth that the final message of Islaam has been preserved in it is original purity for all times. This is alluded to in the Qur ’aanic verse: ( ) ﹶﻥﻮﹸﻈِﻓﺎﺤ ﹶﻟﻪ ﹶﻟﺎﻧِﺇ ﻭﺮﹾﻛﱢﺬ ﻟﺎﺍﻨﹾﻟ ﺰﻧﻦﺤ ﻧﺎﻧِﺇ “Indeed, I have revealed the Reminder, I will, indeed, protect it. ” (Soorah al-Hijr, 15: 9) Hadeeth and the Sunnah The term hadeeth has become a synonym for the term sunnah, though there is some difference in their meanings. Sunnah, according to Arabic lexicographers, means ‘a way; course; rule; manner of acting or conduct of life ’.11 Sunnah, as a technical term in the Science of hadeeth, refers to whatever statements, acts, approvals, physical or character descriptions that are attributable to the Prophet (r) along with his biography before or after the beginning of his prophethood. It is thus synonymous with the term hadeeth. However, according to Usool al-Fiqh science (legal methodology), sunnah refers to only the statements, acts and approvals of the Prophet ( r). It also refers to whatever is supported by evidence from the sharee‘ah; the opposite of bid‘ah. And in the Legalistic science of Fiqh the term sunnah refers to recommended acts ِﻪﻴﹶﻠ ﻋﻪﱠﻠ ﻟﺍﻰﱠﻠﺻ ِﻪﱠﻠ ﻟﺍِﻝﻮﺳ ﺭِﻖﹸﻠﺨِﺑ ﻲِﻨﻳِﺮِﺒ ﺧﲔﹶﺃِﻨِﺆﻣﻤﹾ ﻟﺍﻡ ﹸﺃﺎﻳ ﺖﹾﻠﹸ ﻘﹶﹶﻓﺔﺸِﺋ ﺎﻋﺖﻴ ﺗﹶﹶﺃﻝﺎﹶﻗ ٍﺮِﻣﺎ ﻋِﻦ ﺑِﻡﺎﺸ ِﻫِﻦ ﺑِﺪﻌﺳ ﻦﻋ ﹾﻥﹶﺃ ﺪﻳِﺭ ﹸﺃﻲﺈﻧِﹶﻓ ﺖﹾﻠ ﹸﻗٍﻢﻴﻈِﻋ ٍﻖﹸﻠﺧ ﻰﹶﻠﻌ ﹶﻟﻚﻧِﺇ ﻭﱠﻞﺟ ﻭﺰﻋ ِﻪﱠﻠ ﻟﺍﹶﻝﻮ ﹶﻗﹶﻥﺁﺮﹸﻘ ﹾﹸﻟﺃﺍﺮﹾ ﻘﺎﺗﻣ ﹶﺃﹶﻥﺁﺮﹸﻘ ﹾﻟﻪﺍﹸﻘﹸﻠ ﺧﹶﻥﺎﹶﻛ ﺖﹶﻟﺎ ﹶﻗﻢﱠﻠﺳﻭ ِﻪﻴﹶﻠ ﻋﻪﱠﻠ ﻟﺍﻰﱠﻠﺻ ِﻪﱠﻠ ﻟﺍﹸﻝﻮﺳ ﺭﺝﻭ ﺰﺗﺪﹶﻘ ﹶﻓﹲﺔﻨﺴﺣ ﹲﺓﻮﺳ ﹸﺃِﻪﱠﻠ ﻟﺍِﻝﻮﺳ ﺭﻲِﻓ ﻢﹸﻜ ﹶﻟﹶﻥﺎﹶﻛ ﺪﹶﻘ ﹶﻟﹸﺃﺮﹾ ﻘﺎﺗﻣ ﹶﺃﹾﻞﻌﹾ ﻔﺎﺗﹶﻟ ﺖﹶﻟﺎ ﹶﻗﹶﻞﺘﺒﺗﹶﺃ ﻪ ﹶﻟﺪِﻟ ﻭﺪﹶﻗ ﻭﻢﱠﻠﺳﻭ Musnad Ahmad, no. 23460 CD. 11 Lane’s Lexicon, vol. 1, p. 1438. http://www.islamiconlineuniversity.com 8 © Islamic Online University Usool al-Hadeeth 101 authentically attributable to the Prophet ( r); the does of which is rewarded and the non-doer is not punished. It is also used to refer to the opposite of bid‘ah as in the statement: Sunnah divorce and Bid‘ah divorce. According to its general definition, the Qur ’aan is the most important part of the sunnah conveyed by the Prophet ( r).12 It may also be said that the hadeeths were the containers in which the sunnah of the Prophet (r) was conveyed during his life time and after his death. 12 Al-Bid‘ah, p. 67. http://www.islamiconlineuniversity.com 9 © Islamic Online University Usool al-Hadeeth 101 Compilation TTWWOO:: 1. Era of The Prophet During the life of the Prophet (r) there was no pressing need to write down all of his various statements or record his actions because he was present and could be consulted at any time. As a matter of fact, the Prophet (r) himself made a general prohibition against writing down his statements which were other than the Qur’aan itself.1 This was to prevent the possibility of mixing up the Qur ’aan with his own words during the era of revelation. Consequently, the greatest stress regarding writing was placed on recording the Qur ’aanic verses. However, there are many authentic narrations collected by the Scholars of Hadeeth that prove that Hadeeth were recorded in writing even during the lifetime of the Prophet (r). For example, ‘Abdullaah ibn ‘Amr said: “I used to write everything which I heard from the Messenger of Allaah (r) with the intention of memorizing it. However, some Qurayshites forbade me from doing so saying, ‘Do you write everything that you hear from him, while the Messenger of Allaah is a human being who speaks in anger and pleasure? ’ So I stopped writing, and mentioned it to the Messenger of Allah (r). He pointed with his finger to his mouth and said: ‘Write! By Him in whose hand is my soul, only truth comes out from i.t’2 Aboo Hurayrah said: When Makkah was conquered, the Prophet ( r) stood up and gave a sermon [Aboo Hurayrah then mentioned the sermon]. A man from Yemen, called Aboo Shaah got up and said, “O Messenger of Allaah! Write it down for me.” The Messenger of Allaah (r) replied, “Write it for Aboo Shaah.”3 Al-Waleed asked Aboo ‘Amr, “What are they writing?” He replied, “The sermon which he heard that day.”4 Aboo Qaabeel said: We were with ‘Abdullaah ibn ‘Amr ibn al-‘Aas and he 1 Saheeh Muslim, zuhd, 72. This is the only authentic hadeeth on the topic and al-Bukhaaree and others considered it to be a statement of Aboo Sa ‘eed himself that was erroneously attributed to the Prophet (r). See Studies in Hadith Methodology and Literature, p. 28. 2 Sunan Abu Dawud, vol. 3, p. 1035, no. 3639 and authenticated in Saheeh Sunan Abee Daawood, no. 3099. The collection of Hadeeth of ‘Abdullaah ibn ‘Amr is known as as-Saheefah as- Saadiqah. 3 Sunan Abu Dawud, vol. 3, no. 3641 and authenticated in Saheeh Sunan Abee Daawood, no. 3100. 4 Ibid., vol. 3 no. 3642 and authenticated Saheeh Sunan Abee Daawood, no. 3101. http://www.islamiconlineuniversity.com 3
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