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    Hadith Chapter-6: Tabiin: in The Dictionary, Different Opinions Have Been Put Forward About

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    Kamil Kurk
    The document discusses the Tabi'in, or followers, who lived between 70-130 AH. It defines Tabi'in as those who followed but did not personally meet the Prophet. Scholars divided the Tabi'in into layers based on how close they were to the companions. The most common classification has 15 layers, with the earliest layers containing narrators like Said ibn Musayyib who met the Ten Promised Paradise. Foundations of Islamic sciences were also established during this period. Key female scholars included Hafsa bint Sirir. The document also discusses seven famous jurists of Medina and the concept of muhadramun who lived during the Prophet's time but did not

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    Hadith Chapter-6: Tabiin: in The Dictionary, Different Opinions Have Been Put Forward About

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    Kamil Kurk
    29 views4 pages
    The document discusses the Tabi'in, or followers, who lived between 70-130 AH. It defines Tabi'in as those who followed but did not personally meet the Prophet. Scholars divided the Tabi'in into layers based on how close they were to the companions. The most common classification has 15 layers, with the earliest layers containing narrators like Said ibn Musayyib who met the Ten Promised Paradise. Foundations of Islamic sciences were also established during this period. Key female scholars included Hafsa bint Sirir. The document also discusses seven famous jurists of Medina and the concept of muhadramun who lived during the Prophet's time but did not

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    Hadith 6

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    The document discusses the Tabi'in, or followers, who lived between 70-130 AH. It defines Tabi'in as those who followed but did not personally meet the Prophet. Scholars divided the Tabi'in into layers based on how close they were to the companions. The most common classification has 15 layers, with the earliest layers containing narrators like Said ibn Musayyib who met the Ten Promised Paradise. Foundations of Islamic sciences were also established during this period. Key female scholars included Hafsa bint Sirir. The document also discusses seven famous jurists of Medina and the concept of muhadramun who lived during the Prophet's time but did not

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    29 views4 pages

    Hadith Chapter-6: Tabiin: in The Dictionary, Different Opinions Have Been Put Forward About

    Uploaded by

    Kamil Kurk
    The document discusses the Tabi'in, or followers, who lived between 70-130 AH. It defines Tabi'in as those who followed but did not personally meet the Prophet. Scholars divided the Tabi'in into layers based on how close they were to the companions. The most common classification has 15 layers, with the earliest layers containing narrators like Said ibn Musayyib who met the Ten Promised Paradise. Foundations of Islamic sciences were also established during this period. Key female scholars included Hafsa bint Sirir. The document also discusses seven famous jurists of Medina and the concept of muhadramun who lived during the Prophet's time but did not

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    HADİTH

    CHAPTER-6

    Tabiin: In the dictionary, different opinions have been put forward about
    the term meaning of the word tâbiîn (tâbiûn), which is the plural of tabi‘
    (who follows a person, follows him), which derives from the root teb
    subject of the meaning “to follow a person's path, to follow him”.

    They lived between 70 AH- 130 AH. This age is called as a “Era of The
    Tabiin”. And some of them are better than the others.

    Scholars divided the subject into various layers. According to the


    simplest classification belonging to Muslim, those who chatted with the
    elders of the Companions and received most of their narrations from
    them were called “kibâr-ı tabiîn”; It is called "evsat-ı tabiîn". Ibn Sa‘d
    tâbiîni first classified them according to the townships and divided each
    town into layers according to the order of history. The most common
    classification in the hadith method literature is the fifteen-layered
    classification of Hâkim an-Nîsâbûrî. In the first layer of this classification
    consisting mostly of his muhadramûn, Saîd b. Museyyeb, Kays b. Abu
    Hâzim, Abu Osman en-Nehdî, Kays b. Ubada, Abu Vâil Sakīk b. There
    are some people like Salama, Abu Raja al-Utâridî who meet with the
    Aşere-i mübeşşere. However, some of the names mentioned by the
    Hâkim in this layer did not meet the Aşere-i Mübeşşere, and some even
    came to the world after their death.

    Aswad in the second layer b. Yazid, Alkame b. Kays, Mesrûk b. Anjda,


    Abu Salama b. Abdurrahman, Hârice b. Zayd; In the third layer, Shaubi,
    Ubeydullah b. Abdullah b. Utba, Kādî Şüreyh b. Hâris and his peers. In
    addition, the muhadramun, Children who were born in the time of the
    Prophet and who did not have a sema from him, Although people like
    Ibrahim bin Suwayd an-Nahaî met some of the companions, those who
    were considered to be tebeu't-tabii constitute the other strata of the
    subject, and those who saw the last deceased companions in their cities
    are in the fifteenth level In the time of the Messenger of God, Aswad b.
    Yazid an-Nehaî, Abu Osman en-Nehdî, Alkame b. Kays, Kays b. Abu
    Hâzim, Mesrûk b. People such as Ecda ‘, Üveys el-Karanî (Veysel
    Karanî[one of most important]), Kādî Şüreyh were considered to be
    among the elders of the subject.

    As for who the most virtuous subject is, it is generally stated by Ahmad b.
    Hanbal's Said b. Museyyeb'i Alkame b. Kays and Esved b. Although
    there are rumors that he preferred Yazid, the scholars of each town
    considered a subordinate in their own town superior to others. For
    example, according to the people of Medina, Said b. Museyyeb, Uveys
    al-Karani according to the Kufelis, Hasan-i Basri according to the
    Basraites, Ata b. Abu Rabah is the most virtuous subject. Hz. Even
    though the Prophet said, "Uways is the best of the subject," Ahmed b.
    Hanbal The different preferences made by Hanbal and others suggest
    that superiority is taken into account in science or in another criterion.
    Among the prominent female scholars of the Tâbiîn generation, Hafsa
    bint Sîrîn, Amre bint Abdurrahman, Aisha bint Talha b. Ubeydullah and
    Ummud-Darda al-Vassabiyya.

    Also the foundation of Islamic sciences was also laid in this period.

    Muhadram: Dictionary "not being circumcised; The word muhadram (plural


    muhadramûn), derived from the root hadrame, which means "to be mixed
    genetically", lived both in the Age of Jahiliyya and in the Islamic period. It
    refers to a person who became a Muslim while the Prophet was alive or after his
    death but could not see him as a believer. According to this, the muhadram is a
    person who is not known to be a companion or a subordinate and he should be
    among the Companions because he lived in the time of the Messenger of God,
    but he was not considered a companion because he could not see him as a
    believer. Although it is possible to be regarded as subordinate because he met
    with the Companions, he lived in the time of the Messenger of Allah and he was
    considered different from the subordinates who came to the world after his
    death.Therefore, a generation separate from his companions and subordinates
    was accepted by the hadith.

    As a hadith narrator, the muhadramûn was counted among the great descendants
    of the subject of the subject. Ahmed b. Hanbel While talking about the most
    virtuous people of , Alkame b. Kays, Mesrûk b. Ecda ‘, Abu Osman en-Nehdî
    and Kays b. He mentioned the names of muhadrams like Abu Hâzim .Kutub-i
    Sitte and Imam Malik's al-Muvaṭṭa, Dârimî's as-Sünen and Ahmed b. In a study
    conducted on Hanbal's al-Musnad, it was determined that there are 4541
    narrations of forty-three muhadram narrators in these works, among them Abu
    Wail Shaquk b. Salama, Aswad b. Yazîd an-Nahaî, Mesrûk b. Ecda ‘, Alkame b.
    It was stated that Kays and Abu Osman en-Nehdî.

    Fukaha-i Seba: Seven of the jurists of the subject period gained a distinct
    reputation in Medina, which has formed a school on its own with the scholars it
    has trained since the period of Companions and prepared the ground for the
    introduction of the concept of deeds to the Islamic legal methodology. Urve b.
    Zubayr b. Avvâm (d. 93/712), Saîd b. Museyyeb, Ubeydullah b. Abdullah, Hârice
    b. Zeyd, Suleyman b. Yesar and Kāsim b. Mohammed b. Abu Bakr (d. 107/725)
    has an unanimous agreement, for the seventh scholar, Abu Bakr b.
    Abdurrahman, Abu Salama b. Abdurrahman b. Avf and Sâlim b. Abdullah b.
    Ömer Three different names are mentioned. While some of these seven
    scholars are prominent in hadith and work narration, most of them are famous
    for fatwa and ijtihad.

    Questions that may arise in the exam(According to My Guess):

    -Ömer b. Abdulaziz is who ordered start collect the hadiths.

    -Üveys bin Karani is one of most important tabiin. Prophet praised him.
    -Tabiin are who were instrumental in the correct application of Islam in
    different societies during the Umayyad period.

    -Also the foundation of Islamic sciences was also laid in this period.

    - If someone want to learn about islamic science, he or she should travel to


    Medina and Makkah.

    -These journeys are called “Rıhle”.

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