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    Ahmed, Hadith

    Uploaded by

    Dani Moheisen

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    Attribution Non-Commercial (BY-NC)
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    \W2_HADIQAT AL-HAQIQA WA SARTAT AL-TARIQA—HADITH I, GENERAL INTRODUCTION other poets, including Nezsm, ‘Air, Rumi, Awhadi, and Jimi Bibiography: 1B. de Bruijn. Of Piety and Poetry: The fnteraction of Religion and Literatre inthe Life and Work ef Hakim Sond’ of Gha:na, Leiden, 198. Idem. "The Stories in Sant Fasri:ndme,” in Chis: ‘ophe Belay. Chire Kappler. and Ziva Vesel, eds Pandeo Solan: Mélanger offers & Chares-Henri de Fouchécour. Tehran, 1995, pp. 79-93. Idem, Persian ‘Sut Poetry: An Introduction to the Msstical Use of CClasrical Persian Poems, Richmond, Suey, UK. 1997 p. 8-96. Hakim Majo b. Adam Santi, Ketab ‘mad-Toai Modarres Razawi. Tetran, 1950; pat. ed and te John Stephenson 25 The First Book of the Had {gar hagigat or. the Enclosed Garden of the Truth, Catcuta 1911, teen, Kellie adr Hakim Ser M1. peaks, Kabul, (977 (facsimile of & ims, inthe Kabal Museum). Strey/de Blois, V/2. pp 522-30, (TP. De wR) HADIS, See paLacei. ACHAEMEND HADIS, the Avestan name of« minor Zocoasttian di nity, glossed in Pahlavi (i of Vsprad 1:9) by Méndg 1 -kénag "Spirit of the house.” The Old leenian common ‘noun fad rom the verb had. seat onerlf, st sbide, Aivell" (Ar Wh, cos. 1753-54: Maythoter. Ditionary Ml, p. 473, is used in Old Persian for “palace” (Ken, Old Persian, p. 213 sx.) The two brief Avestan pas- sages in whieh Hadi is invoked (Vigprad 1:9 = 2:1; Visorad 9:5) suggest that he was worshipped es protec torand cherisher ofthe homestesd and howe dveling in it for his epithets there are visravane“poscessing pas tures" svdBravant “possessing well-being.” and dikavare “possessing compassion.” (On the debated afivani*agevont see Darmesteter Ul, p. 203: Air Wh. ‘als, 253,259.) Hadié. appears only once elsewhere, in Dénkard 71.12 13 (ed. Madan Tp, $83.11-594.4, 1. West 7. Chee tensen fp. 29). The text isa translation ofa ost Avestan ‘one (Henning, p. 58), and init Hat has on otherwise ‘unknown fixed epithe, reedered in Pahlavi as pad ah ‘rasih chor arzdni, (For possible reconsevetions ofthe ‘Av. tem see Henning. pp. 606) ttl ow Ohrmed, bhaving given the fist human pat. Maiya and MaSyinag. feed cor, sends Hadi o teach them to bese the bread ‘they nave made fom tis by saying over i two Alun ‘wars (2) 50 that for tens and their descendants it may bekepe safe from harm by demons, Bibliograpi: A. Christensen. Les types du Premier Homme et du Premier Roi dane Chistiretégentaire des tranens , Stoktolm, i917. Darmestetee, Eudes lraniemes Tl, Paris. 1883, pp. 201-3. Gray, Foun dations. p. 147. W, B, Henning, “Two Manicheon magical tests, with an Excurss on the Parthian end ing-Sudeh.” BSOLAIS 12.1947, pp. 58-63: rep. in Se- NOTICE THIS MATERIAL MAY BE PROTECTED BY COPYRIGHT LAW (TITLE 17 U.S. CODE) lected Papers, Act r.15, 1977, pp. 292-95. E. W. West. Pallai Texts 5, SBE47, Oxford, 1897. rept Delhi, 1965. (Mtazy Bovce) HADITHL Hadit (an Arabic word meaning “conver sation” “eoramnicaton” or “natrative”) isthe term ‘denoting reports that convey the normative words and deeds ofthe Prophet Mohammad (a-hadi al-nabani it is understood to refer generically tothe entire corpus of this literature, as the Hath and aso tothe thousands of individual repors that comprise it, each of which is called a adit (plural, ahi), Tis entry wil be rated ander the fllovng five ibis AGeneralIeroduction i. Hadi in Sham ii, Mah tama i Hahn Sufi ¥. Hadith, as Influenced by Iranian Ideas and Pracices LA GeNeRAL INTRODUCTION Hadith literature (often eafed in Wester scholarship “Muslim tradition" is understoed tobe the repository of the sonne (normative conduct pl-sonany ofthe Prophet Which is regarded as second in authority ony to the ‘Koran as 2 source of Divine truth, The Hach, in other words, i sn authoritative and prescriptive body of mate fal celating tothe Prophet Mohammad: i records what the Prophet did and said in ordor tht Moslems nay — ‘whether through direct mimesis of the actions of the Prophet, acceptance of specie Prophetic pronouncements ‘on points of aw and doctrine. or te extapolation of law from botk Prophtis ations and uitoraaces = Hive in ac~ cordance with Divine wath, The vat and detailed ompus of Hadith lnerature establishes significant proportion ofthe specific coment of Islamic law, pranis and doe twine, Unlike the Koran, which is considered Divine speech, the Hadith is the Prophet's own discourse; how= ver, a subestpory of Hadith, known as alahdilit a ‘gorsva, is understood se rprereting the Prophet's own vetbal expression of Divine inspiration (ethdm, see below). Gives the authority of Hadith asa source forthe spe- cifle content of Islam, it became imporant for Muslims to ascertain the authenticity ofeach hadi a ate and ‘ccurte (sal) record of Prophetic action or speech. Each hadi consits of to pans: a text (natn, iterally “body appendedtoachsin of transmitters (esnéiter 'suppon") typically in the following format and ws- {ng terms such as these: so-and-so asi (gala: I heard {ame to frm so-and-so who seid: so-and-so told me (addon. saying: s0-snd-t0 informed us (abana ‘nd, saying: so-and-so announeed to us (anbaa-nd) on the authority of (an) so-and so. who said: the Prophet Said, o di, such-and-sch, The authenticity ofa haditis assayed on the basis ofthe repuation for veracity an t= HADITH I. Aisi of the individuals inthe chai, wich should go beck oan eyewitness (see below) While there are reports ofthe existence of small Hadith compilations in the ist century AHL the collection of “Hadith and thei systematic czaniation by scholars into compendia seems 10 have begun in earnest fom the nid-2"98 century. Fora peed of about 200 year, the Scholars of the Hadith movement (ai! a-badit of at ‘mohaddetn) traveled troughoxt the Islamic word col leeting local knowledge about the Prophet (al-rehia fi {alah atin). The eatly scholars ofthe Hadith move- ‘ment were also preoceupied with prossing the claim that ‘ah should beth primary source of Divin rath ster the Koran especially against the respective proponents of raonal theology, and of customary law. Tht theca of Hadith to primacy was not unchalienged is flected in those works writen expressly to defend te Hadith move- ‘ment agin its opponents, sucks Bba Qoayba's (2.276) 889) Ta'vil molalef ela ford ‘la ada a adit and Hand b. Mohammad Kaybi’s (. 383/998) ‘Am a-ha (se bibiog:aphy) ‘The Hadith compendia which were eventslly com- piled tk two forms: the moma. in whieh aid ete ‘organized according tothe ransmiter; and the mare pre Serition-tendly mogannaf, in which abadit ure orgie nized according to their subject mater. The most famous ‘mosnad isthe largest extant early Hadith work that of ‘Aad Eba Hanal (241/855) of Baghdad, which con- ‘ains over 30.000 ahadi The earliost extant work that includes addi arranged by subject sno, stcly speak ing. Hadith collection, but rather a work of juris prudence, namely, the Mower’ ofthe Medinan scholar Malek b. Anas (. 179/795; see FEQH): however. the ‘hid citedthecen do aot always have complete exe, and the work inclades many reports about the Words snd legal dessions of Companions and Successors, as do the respective important published mosannaf collections of ‘Abdeal-Razziq Sunni (4. 211/826), and of Abd- All bn Abi Sayba (4. 235/849, ‘The 37/9 century witnessed the compilation of the Imosannaf Hadith collections that would eventually 2c sire canonical status in Sunai Islam: these are com- posed exclusively of addi from the Prophet cared by sound (sai) esndas Its noteworthy that most of this compilation activity was earied out by scholar in ran, Inthe case of the (wo works that ate universally recog ized asthe most authoritative, the Jdme alga of Mohammad b. Esmi'l Bokisi 4. 256/870), and the ime® al sail of Moslem b, Hajsj Naystbuci (. 261/ 1874), the process oftheir being invested with authority by the Muslin community seems to have taken place ‘within a century 0° so ofthe respective compilers’ deh cversince then. these have been consiere the two most Inmportant texts fn Sunni Islam after the Koran. (The Shiites have thse own Hadith collections, on which ee Section i. below.) OF only slightly lest elevated stats are the respective Sonam of Aba Daud Sejestni (2737 £888). Modammad b. "si Temedi (@. 279/892), Ebn ‘Maja Qazvin 273/886) nd Abad b, Soayb Next ENERAL INTRODUCTION a3 (4.303915) ~ the authority ofthese our works was lense niverslly acepted by the 6/12 cenny. Supplemen- tary to"the Sound Six (keith asec)” collections are the respective Sonan of “Abd-Allahb.‘Abd-al-Rehmin Daremi (. 255/868, ‘Ali b. ‘Omar Diragoni (385) 985) and Abad b. al-Hosayn Bayhag) (458/105). Other widely respected Hadith collections inca l= Mo'jam al-kabr of Solayman b. Abad Tabarni (4 360/970), the Afostadrak of Hakem Mobarnmab. Abd Allah Naystburi (J. 403/1012), the Masabihelzomna of Hosayn b. Masud Bagawi (4516/1122), which was ‘expanded by Walial-Din Katib Tebrici (f. 737/337) under th te Metkar almasabik the popular Rie al- lei of Yay b, Sarat Newawi( 676/1277) andthe ‘ast Kans al-nmmat fi onan al-aq ea afal of ‘Al Movtag Hendi (.975/1367). (Over the centuries, several commentaries on “ihe ‘Sound Six” were produced, some of which have acquired ret fame in their own ight. They include in particular: ‘on the Soil of Bokssi, the Far a-bdr of Abmad Ebn Hajar SAsqatai (4. 852/1449), the ‘Ondar alg of Badi-alDin ‘Ayn (,855/1451) andthe Erie al sir of Ahmad b. Mohammad Qusslsa (4. $23/1518); onthe Sahil of Moslem, the Menhajof Yahya, Saraf Nawawi; fn the Sonan of Abu Dud, the ‘en alra‘bud of Sams-al-Hagg ‘Azimzbadl (4, 1329/1911); onthe Sonan of Termedi, the Tolfral-alwad of Mohammad ‘Abd. al-Rafmsn Mobirakpuri (1354/1935); one Sonen of bn Maja, the Sart of Mogality b. Qele (4762/1361): and onthe Sonam of Nas, tho Zar al-ra of Jl al- Din Soyati¢.911/1305), and the Sorhof Mohammad b ‘Abdsal-Hsai Sendi(, 1038/1625), ‘A sense ofthe content and arrangement ofthe moran colletions may te obtained from surveying the chapter ‘nadings ofa representative example, sch a the Sanan of Nast: tual purty (el zahara), water (alia, me stration (ol-hay2 wa estate), bathing, and elessing ‘without water (egos! wa tayammom, prayer (asa, appointed times (al-mawigi, the call to prayer (a-

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