The Origins and Development of Hadith Literature

The Origins and Development of Hadith Literature Lewis Bernard (1967) claimed that the ahadith of The Prophet (saw) have been tampered with and nullified as a source of authority, due to a supposed gap of several generations before they were recorded Lewis, Bernard (1947). The Arabs in History. London: Oxford University Press. 32-33.. The reason for no early recording of Hadith was a narration by Abu Hurayrah, Zaid Ibn Thabit and Abu Sa’eed Al-Khudri, where the Prophet commanded his companions not to write down everything he said. It seems as though the orientalists may have a point, however many misunderstandings arise. Al-Azami (1977) mentions, that Al-Baghdadi discussed this in Taqyidul ‘Ilm. He states that the narrations of Abu Sa’eed and Abu Hurairah are weak, due to Abdur Rahman Ibn Zaid’s presence in the chain Al-Azami, Mustapha (1977). Studies in Hadith Methodology and Literature. Riyadh: University of Riyadh. 27-28. He then mentions that the narration from Zaid is disconnect, thus containing a missing link. There is one narration from Abu Sa’eed which has been classified as authentic, however Bukhari said that the words of Abu Sa’eed have been mistakenly attributed to The Prophet. They were actually the warning of Abu Sa’eed to the people, made at a time where the Qur’an was still being revealed, warning them not to write his words on sheets where they had written Qur’an, lest they become confused between the two Al-Azami, Mustapha (1977). Studies in Hadith Methodology and Literature. Riyadh: University of Riyadh. 27-28. This is a more plausible explanation for such a statement to be made. Contrary to the orientalists’ claims, many companions were known for their endeavours in Hadith recollection. Mustafa Al-Nazimi (1977) mentions Abu Hurairah would divide his nights into three; one third for sleeping, another in prayer and the last in recollecting hadith. Al-Azami, Mustapha (1977). Studies in Hadith Methodology and Literature. Riyadh: University of Riyadh. 14 Umar, Ibn Abbas, Zaid Ibn Arqam and Abu Musa Al-Ash’ari would memorise hadith from the night till the morning, with Mu’awiya doing similarly whilst in the city of Hims Al-Azami, Mustapha (1977). Studies in Hadith Methodology and Literature. Riyadh: University of Riyadh. 14. This proves that the development of Hadith literature originated during the Companions’ era. What is a Hadith? Hadith means the words, actions and silent approvals of The Prophet. Synonyms include Sunna, Khabar and Athar. Sunnah can also mean the actions of The Prophet and his Companions, whilst Khabar and Athar can be attributed to the statements of The Companions. As mentioned previously, many Companions were known for their efforts in Hadith. It has also been noted that prominent companions e.g. Ali, Ibn Mas’ud and Ibn Abbas, would advise the Tabi’een to immerse themselves in the learning of Hadith Al-Azami, Mustapha (1977). Studies in Hadith Methodology and Literature. Riyadh: University of Riyadh. 15. Thus it can be deduced that the culture and norm of hadith learning was passed down from generation to generation. The Companions themselves transmitted thousands of narrations, with the Prophet many times dictating scribes to write them down (Al-Azami, 1977). Some prominent Companions who would teach and dictate their students to write them down include Abu Hurairah, Anas Ibn Malik, ‘Aisha, Ibn Abbas, Ibn Mas’ud, Abdullah Ibn Amr Ibn Al-Aas, Umar, ‘Ali and Abu Musa Al-Ashari Al-Azami, Mustapha (1977). Studies in Hadith Methodology and Literature. Riyadh: University of Riyadh. 26. These Companions were known for their diction of hadith or dictation of their students to write them down. Moulana Muhammad Ali recalls that Abu Hurairah narrates an incident where one of the Ansaar approached the Prophet and lamented at his deficiencies in memory. The Prophet commanded him to ‘seek the help of his right hand’ i.e. write it down Ali, Muhammad. Introduction to The Study of Hadith. Lahore: Ahmadiyyah Anjuman Isha'at-I-Islam - Lahore, Pakistan. 5.. From this, Al-Azami concludes that we can safely say that during the Companions’ era all the Ahadeeth were written down Al-Azami, Mustapha (1977). Studies in Hadith Methodology and Literature. Riyadh: University of Riyadh. 27. However Dr. Brown (2010) says that these private Sahifas of Hadith were not accessible by the public domain, as they would be in following generations. The climate of this time was one of teaching, learning and practising. Since the Prophet was still in their midst, the main focus was on memorising what he had taught them, putting it into practise and teaching those around them. The main method of hadith transmission was reading and listening, known as sama’a, however this declined midway into the 2nd century Al-Azami, Mustapha (1977). Studies in Hadith Methodology and Literature. Riyadh: University of Riyadh. 19. There was no need for hadith criticism and grading at this stage. However as time progressed, these narrations’ authenticity needed to be scrutinised. This was due to the fact that as Islam began to spread beyond the Arabian Peninsula, thousands upon thousands of people entered into the religion and began to transmit hadith; some of which were authentic whilst others were fabrications. From this, the Science of Isnaad took root. A hadith consists of two part; the text, known as matn and a list of those who the matn has been narrated from; the sanad. It literally means that which is relied upon, and in the context of hadith, the sanad is relied upon to deduce the authenticity of the matn. The phrase ‘chain of transmission’ is used to mean Sanad. This concept of isnaad was used to transmit pre-Islamic poetry, however application of this concept to the field of hadith caused it to become more sophisticated and meticulous, after all, the sunnah and ahadeeth were legal evidences and proofs in the Sha’riah. So naturally these narrations needed to be critiqued and scrutinised. Al-Azami, Mustapha (1977). Studies in Hadith Methodology and Literature. Riyadh: University of Riyadh. 32-33 From this, stemmed a new science known as Jarh wa Ta’deel Al-Azami, Mustapha (1977). Studies in Hadith Methodology and Literature. Riyadh: University of Riyadh. 33 (Criticism and praise of the hadith narrators). It was the norm during the Companion’s time to share and diffuse ahadith to one another. As each person would relay their narration, they would state the names of those who this hadith was heard from, tracing the narrators back to the Prophet. This effectively gave birth to the usage of isnaad in hadith. The scholars who laid the foundations of this science were Yahya Ibn Ma’een and Yahya Ibn Sa’eed, as well as Ahmad Ibn Hanbal and Ali Al-Madini. Ibn Sirin mentions how this science blossomed in the 1st century, during eras of trial and discord Al-Azami, Mustapha (1977). Studies in Hadith Methodology and Literature. Riyadh: University of Riyadh. 33 . People would ask the narrators to name their men; if they were Sunni, their narrations were accepted, however if they were innovators, they were rejected. Al-Azami, Mustapha (1977). Studies in Hadith Methodology and Literature. Riyadh: University of Riyadh. 33 Al-Azami (1977) proves that the principles of isnaad were in place before these trials materialised, however the narrators were not as stringent. By the end of the 2nd century isnaad had become fully developed. As hadith began to spread into the 2nd century, the number of transmitters in a chain would increase, since students from all corners of the globe would travel in search of hadith. The reason for this journeying was that the hadith were not to be found at one specific centre, but rather they were scattered across different strongholds, obliging the seeker of hadith to gallivant across the Muslim land to collate these narrations. The famous strongholds included Makkah, Madinah and Kufa. From generation to generation the number of transmitters increased as students travelled to and from these Hadith strongholds, receiving and perpetuating various narrations. This caused one single narration to develop various strands of transmission. Each individual chain could be classed as authentic or inauthentic due to the personnel of the transmitters. This is where the science of critique and praise was used in deducing isnaad authenticity. Azami (1977) presents the phenomena of different chains below Al-Azami, Mustapha (1977). Studies in Hadith Methodology and Literature. Riyadh: University of Riyadh. 34: Abu Hurairah narrated a particular Hadith which was then transmitted from him by 13 of his students: 8 from Madinah 1 from Kufah 2 from Basra 1 from Yemen 1 From Syria 16 students transmitted this same hadith from the 13 students of Abu Hurairah: 6 from Madinah 4 from Basra 2 from Kufa 1 from Makkah 1 from Yemen 1 from Khurasan 1 from Hims (Syria) This demonstrates that as the hadith diffused to different lands and the number of narrators increased, different chains was formed Al-Azami, Mustapha (1977). Studies in Hadith Methodology and Literature. Riyadh: University of Riyadh. 34. Since these different chains had a different number of narrators, hadith were stratified into two groups according to this. The two groups are as follows: Mutawaatir: A report from such a large number of narrators that it is impossible for them to agree upon a lie. A hadith was either Mutawatir in meaning or wording. Ahad: A report where the number of narrators do not reach that of Tawaatur. These reports were divided into many sub-categories. By the 1st and 2nd century written hadith had entered the public sphere, which led to students reading hadith to their teachers, known as ‘Ard Al-Azami, Mustapha (1977). Studies in Hadith Methodology and Literature. Riyadh: University of Riyadh. 19. Hundreds upon thousands of books were in circulation Al-Azami, Mustapha (1977). Studies in Hadith Methodology and Literature. Riyadh: University of Riyadh. 73. According to Imam Bukhari, it was Umar Ibn Abdul ‘Aziz who ordered the Ahadith to be written down towards the end of the 1st Century Ali, Muhammad. Introduction to The Study of Hadith. Lahore: Ahmadiyyah Anjuman Isha'at-I-Islam - Lahore, Pakistan. 17.. However one may ask what happened to the early hadith literature. First one must understand that the nature of these books were of two types: one being a sporadic collection of Hadith, whilst the other being a mixture of Hadith and verdicts of the companions and successors Al-Azami, Mustapha (1977). Studies in Hadith Methodology and Literature. Riyadh: University of Riyadh. 73. From the middle of the 1st century, books on separate subjects were codified. Zaid Ibn Thabit wrote a book about inheritance known as Fara’id, which contains ahadith as well as juristic verdicts Al-Azami, Mustapha (1977). Studies in Hadith Methodology and Literature. Riyadh: University of Riyadh. 73. All these books included both narrations and juristic verdicts of scholars. During the 2nd century, books began to become more comprehensive, covering all legal rulings. For example, The Muwatta of Imam Malik was arranged in chapters covering all realms of Shariah, consisting of both hadith and verdicts Al-Azami, Mustapha (1977). Studies in Hadith Methodology and Literature. Riyadh: University of Riyadh. 74. The fact that specific narrations were exclusive to certain areas became a limiting factor for some Scholars Ali, Muhammad. Introduction to The Study of Hadith. Lahore: Ahmadiyyah Anjuman Isha'at-I-Islam - Lahore, Pakistan. 19. For example, the Muwatta has been ranked as reliable as Sahih Bukhari; however its narrations and verdicts are only exclusive to that of the people of Madinah Ali, Muhammad. Introduction to The Study of Hadith. Lahore: Ahmadiyyah Anjuman Isha'at-I-Islam - Lahore, Pakistan. 19. By the 3rd and 4th century, hadith books only contained Ahadith, compiled in different forms e.g. Jami’, Sahih, Sunan, Mustakhraj, and Mu’jam Al-Azami, Mustapha (1977). Studies in Hadith Methodology and Literature. Riyadh: University of Riyadh. 74. Maulana Muhammad Ali expands on the meaning of each in his work. Jami’ includes the famous 6 canonical hadith books. They are arranged according to subject matter and are the most critical and meticulous of hadith literature Ali, Muhammad. Introduction to The Study of Hadith. Lahore: Ahmadiyyah Anjuman Isha'at-I-Islam - Lahore, Pakistan. 20. Sahih are those books containing only authentic narrations e.g. Sahih Al-Bukhari and Sahih Muslim. Sunan are those which are stratified using various headings, allowing easy reference Ali, Muhammad. Introduction to The Study of Hadith. Lahore: Ahmadiyyah Anjuman Isha'at-I-Islam - Lahore, Pakistan. 20. Musannaf is used as a broad term for texts which are chaptered according to juridical topics Onislam. (2005). What are the collections of hadith?. Available: http://www.onislam.net/english/shariah/hadith/faqs/446531.html. Last accessed 14th Feb 2014., e.g. Musannaf of Ibn Abi Shayba. Dr. J. Brown (2010) mentions that Mustakhraj refers to texts where the author has mirrored a previous text by including the same narrations, but using his own chains of transmission e.g. The Mustakhraj of Abu Nu’aym Al-isfahani, mirroring Sahih Muslim. Dr. Brown explains how Mu’jam is used for books which have hadith related to one specific theme, allowing the author to flaunt his expertise in hadith related to the theme. There were also compilations known as Musnad; texts categorised according to the narrators. The usage of The Ijazah System to disseminate hadith became very prominent during the 3rd century; safeguarding texts from being tampered with. Al-Azami, Mustapha (1977). Studies in Hadith Methodology and Literature. Riyadh: University of Riyadh. 74 Brown (2010) says that the Mu’jam texts originated in the 8th century however came to prominence during the 11th and 12th century, and describes how its authors would use them as cvs, showcasing the vast number of cities and Scholars they had visited and heard from, flaunting rare narrations and how short their chains were and the different companions found in the chains they narrate from. One would assume that the early literature may have been destroyed. However, since many voluminous works were being written, the latter scholars felt that they weren’t required, thus absorbed them into their own works, making them more comprehensive and extensive Al-Azami, Mustapha (1977). Studies in Hadith Methodology and Literature. Riyadh: University of Riyadh. 74-75. Towards the late 12th and 13th century, the Muhaditheen moved from writing out full asaneed, to compiling thabats; a compilation listing all the asaneed in the various hadith books they had been given permission to transmit, from their teacher. This became the latest way Scholars could display their hadith credentials. One of the earliest and most famous thabats was compiled by Qadhi ‘Iyad from Andalusia. This concept of athbaat has lived till modern times; Shaykh Muhammad Abdul Hayy Al-Kattani compiled a thabat known as Fahris Al-Fahaaris, which consists of the isnaad to over a thousand other thabat collections (Dr. Brown, 2010). In recent times, the most famous individual to pioneer in Hadith was Shaykh Nasiruddin Al-Albani. Many claim him to be the Muhaddith Al-Asr as mentioned by Stephane Lecroix (2011). According to Lecroix (2011) Al-Albani aimed to make Hadith the focal point in deduction of juridical verdicts the Qur’an was silent about Hegghammer, Thomas & Lacroix, Stephane (2011). The Meccan Rebellion. Bristol: Amal Press. 31.. He continues, describing how Al-Albani said that the matn of a hadith must only be understood through linguistics, whilst it is actually the sanad which must be heavily scrutinised. This form of scrutiny led Al-Albani to question the authenticity of narrations in Bukhari Lacroix, Stephane. (2008). Al-Albani's Revolutionary Approach to Hadith. ISIM Review. 1 (21), 6-7. (Lecroix, 2011) and in particular 125 narrations in Muslim Amin, Kamaruddin. (2004). Nasiruddin Al-Albani on Muslim's Sahih- A Critical Study of His Method. Islamic Law and Society. 11 (2), 150. (Amin, 2004). Amin (2004) also mentions that Al-Albani had no Ijazah, yet he had rigorously studied the 6 canonical books Amin, Kamaruddin. (2004). Nasiruddin Al-Albani on Muslim's Sahih- A Critical Study of His Method. Islamic Law and Society. 11 (2), 150.. This seemed unorthodox to other scholars during his time; the fact that he had no ijazah yet would comment on narrations the whole Ummah had agreed upon. Many Scholars began to critique him Amin, Kamaruddin. (2004). Nasiruddin Al-Albani on Muslim's Sahih- A Critical Study of His Method. Islamic Law and Society. 11 (2), 150.. When this is compared to the different methods of hadith transmission, it shares resemblance to Wajadah, where someone transmits another’s work without their authority Al-Azami, Mustapha (1977). Studies in Hadith Methodology and Literature. Riyadh: University of Riyadh. 21. Having said that, we have reached a stage in history where the Ummah have agreed upon the 6 canonical texts to have reached the epitome of Hadith Literature and are still studied and mastered today. Bibliography Al-Azami, Mustapha (1977). Studies in Hadith Methodology and Literature. Riyadh: University of Riyadh. Ali, Muhammad. Introduction to The Study of Hadith. Lahore: Ahmadiyyah Anjuman Isha'at-I-Islam - Lahore, Pakistan. Amin, Kamaruddin. (2004). Nasiruddin Al-Albani on Muslim's Sahih- A Critical Study of His Method. Islamic Law and Society. 11 (2). Brown, Jonathan (2010). Hadith: Muhammad's Legacy in the Medieval and Modern World. 2nd ed. Oxford: Oneworld Publications. Hegghammer, Thomas & Lacroix, Stephane (2011). The Meccan Rebellion. Bristol: Amal Press. Lacroix, Stephane. (2008). Al-Albani's Revolutionary Approach to Hadith. ISIM Review. 1 (21). Lewis, Bernard (1947). The Arabs in History. London: Oxford University Press. Onislam. (2005). What are the collections of hadith?. Available: http://www.onislam.net/english/shariah/hadith/faqs/446531.html. Last accessed 14th Feb 2014. Tufayl Daniyal Tariq Ahmad