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Compilation and preservation of Hadith

The primary sources of Islam are the Qur'an and the Sunnah (peace and blessings
be upon him). The Sunnah refers to the actions, sayings, and unspoken approvals
(or rejections) of the Prophet. In this way, the Hadith is seen as being secondary
to the Qur'an. It is impossible to comprehend a Hadith without reference to the
Qur'an, and it is also impossible to explain it without reference to the Qur'an. In
this way, the Hadith is seen as being secondary to the Qur'an. We must evaluate
two major features of the topic while assessing the Hadith's significance.
We are aware that the Qur'an was revealed to Allah the Almighty's chosen
prophet, Muhammad (peace and blessings be upon him). Thus, it is through the
Prophet that we come to understand Allah's message, and it is the Prophet
himself who is best able to interpret and illustrate the Qur'anic teachings.
People may misunderstand and misinterpret the Qur'an if the Prophet does not
provide the necessary justifications and examples. Therefore, the Prophet took
care to explain and show his companions how to read and comprehend the
passages of the Qur'an. Actually, the tradition of hadith compilation and
preservation before the time of the Prophet Muhammad (PBUH). The hadiths
were further preserved in well-known authentic references when they were
collected in the great collections of Sunnah, which occurred later. There are two
types of hadith:

- Hadith-e-Qudsi
- A Hadith that includes quotations from Allah is said to be Divine. Although
they are not a part of the Holy Quran, they are recognised as sayings
attributed to the Holy Prophet (PBUH) by Allah Himself. For instance:
- Allah says, ‘Fasting is for Me and I shall certainly compensate it.
- Hadith-e-Nabwi
- A prophetic hadith is one in which the Holy Prophet (PBUH)'s actual words
are quoted.

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- General view and importance of Prophet Hadith

The Qur'an and Hadith are deeply connected; therefore, they are both essential
to one another. Without using Hadith, it is difficult to understand the Qur'an. The
message is contained in the Qur'an, and the Messenger's own explanation of the
message is contained in the Hadith. It is completely obvious from the Qur'an that
the Messenger's role goes beyond that of a courier who only brings the revelation
from Allah to us. Instead, the most crucial responsibility of explaining and
clarifying the same has been given to him.
Knowing that the Qur'an is Allah's word and that Muhammad (peace be upon
him) is His messenger obligates us logically and ethically to follow him (peace be
upon him). We must equally employ our wits and brains, as well as we must
ascertain the true intent and significance of the Hadith that the Messenger
transmitted to us. Additionally, it conveys the idea that even if we are unable to
understand its true significance, we must nevertheless obey Muhammad (peace
be upon him).
In many passages, the Qur'an explains Muhammad's (peace be upon him)
viewpoint.
“O you who have believed, obey Allah and obey the Messenger and those in
authority among you. If you differ on something, refer the matter to Allah and
the Messenger, if you believe in Allah and the Day of Judgement. That is best
and you will have an excellent end.” (4:59)
Another verse says: [translation]
“And whatever the Messenger has given you - take; and what he has forbidden
you - refrain from.” (59:7)

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If we believe in Islam, then we must obey Muhammad (peace be upon him),

since his viewpoint is made very plain in these Ayats. If we profess to love
Allah, we must then follow Muhammad (peace be upon him).
Otherwise, our statement is completely useless and worthless. The Qur'an also
explains Muhammad's (peace be upon him) obligation to explain what has
been revealed to him, to encourage what is right and ban what is wrong, and
to remind people of Allah's signs. Allah in the Qur'an has made clear those who
reject what the Messenger of Allah has revealed and transmitted to them.
“And whoever opposes the Messenger after guidance has become clear to
him and follows other than the way of the believers - We will give him what
he has taken and drive him into Hell, and evil it is as a destination.” (4:115)
The Ayat clearly recognizes the value of sticking to Muhammad. Muslims are
convinced that Muhammad (peace be upon him) is the greatest of them all.
More than anybody else in the world, he had a profound understanding of
religion's social and spiritual dimensions. Whatever the situation, we must
obey him because the Qur'an clearly states that we must.
“Nor does he speak from [his own] inclination. It is not but a revelation
revealed.” (53:3, 4)
It is now clearly evident that he speaks only when Allah commands him to, and
that he has no individual thought. It also says that we have a responsibility to
obey him in letter and spirit. The duty for a Muslim to follow Muhammad
(peace be on him) is thus proven.

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Prohibition of uttering of Hadith

One of the Prophet's first concerns after building the mosque in Madinah was
to hire Abdullah Ibn Sa'd al-Aas as a teacher to impart reading and writing
skills. Those who were taken prisoner during the Battle of Badr were able to
gain their freedom by becoming proficient readers and writers. Abdullah Ibn
Sa'd al-Aas was the instructor who taught reading and writing to the Holy
Prophet. The Prophet asked between forty-three and forty-five scribes to
record the revelations of the Qur'an.
Abdullah Ibn al-Aas, a friend, used to record every word the Prophet uttered,
to the point that some of the Prophet's companions gave him the order to
cease because they believed the Prophet was only a human being whose
utterance should not be recorded. Yes, write down what I say, the Prophet
advised after consulting with him. Similarly, according to Rafi Ibn Khadij, the
Prophet once passed by when we were having a conversation.
What are you talking about, he questioned. What we heard from you, we
replied. People started to stop talking after Jesus remarked, "So talk about it,
but anyone intentionally attributes false statements to me reserves his spot in
the hell-fire." Prophet of God: I did not say not to talk, but only the truth, I
commanded. All I ask is that you refrain from misrepresenting me. All I ask is
that you refrain from misrepresenting me. "O Prophet of God, we hear things
from you. Should we write them down?" they questioned. "I did not say not to
talk," he responded.
He said, “Yes, by all means, write them down. By thy Lord,
everything that comes out of my mouth is the truth.”

The Prophet also emphasized the importance of disseminating his

teachings in different ways.

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In order to pass them on and to confirm their veracity, he also urged the
Muslims to memorize his sayings. Regarding others who were unable to hear
him, Jesus said, "Therefore, the witness must inform the absent,".

In this regard, the Prophet would say, “Whoever memorizes and conveys
forty hadith from my tradition, I will admit him into my intercession on
the Day of Judgment,” and “Whoever from my ummah memorizes forty
hadith, Allah will raise him on the Day of Judgment as a scholar.”

Despite the importance and focus placed on preserving the Prophet's hadiths,
Muslims were categorically barred from preserving any of them throughout the
rule of the first three caliphs.

The Prophet said, “By Allah, I have commanded and admonished and
prohibited things, and just like the Qur’an, you have to follow what I say,”
and “Verily, I have been given the Qur’an and something equivalent to it
[the hadith].”

The Prophet believes that the style of the Qur'an is unique among human
beings and that it is a miracle. He also challenges people to make one verse that
is similar to it. Such apprehension, if it existed, would indicate a serious lack of
faith in the companions (sahabahs).

This situation lasted for more than a century, from the time of the first four
caliphs through the Bani Umayyah dynasty and until the reign of Abu Ja'far al-
Mansur of the Abbasid dynasty. Anyone who attempted to assemble the hadith
of the Prophet faced harsh punishment.

According to well-known Sunni traditions, 'Umar forbade the Prophet from

recording his will as the Prophet lay on his deathbed, saying, "The Book of Allah
is enough for us." This is when the policy of not writing hadith actually came into
being.

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Permission of Writing of Hadith

The Prophet (S) has stated in a number of his hadith that he has either granted
specific people permission to write Hadith or he has approved the practice in
general. The fight over the Riwayat reports would result in both of them losing
power (Hujiyyah). These Hadiths are more numerous than those that forbid the
writing of Hadith.

On the occasion of Makkah's deliverance, the Prophet (S) is said to have risen up
and made a speech, according to Abu Hurayra. The Prophet (S) was prompted to
direct that the speech be written down for Abu Shat after the latter asked for a
transcript and a copy of it.

The Prophet (S) is reported to have stated, “Define, preserve and record
knowledge by means of writing it down.”

According to numerous chains of narrators who have mentioned 'Abdullah Ibn 'Amr
Ibn al-'As, “I asked the Prophet (S), ‘Can we write down what we hear from
you?’ ‘Yes.’ The Prophet (S) replied. “Irrespective of whether you are angry or
calm?” I added. ‘Yes.’ I do not speak anything but the truth whether be I angry
or pleased.’ The Prophet (S) replied.

Abu Hurayrah is reported to have said: “No one is better informed than me about
the Prophet’s Ahadith except ‘Abdallah Ibn ‘Umar, because he would write with his
hand and memorize with his mind, whereas I would only memorize and would not
write. He had requested permission from the Prophet (S) to write the Ahadith and
the Prophet (S) had granted him such permission.” ‘Abdallah Ibn ‘Umar is reported
to have said: “I went to the Prophet (S) and said to him, ‘I want to narrate your
Ahadith and if you permit, I will use my hands to write them down to assist my
heart, memory.

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Many experts think that the Prophet (S) initially forbade its authoring and
afterwards allowed it. Contrarily, other scholars, such Aba Zuhrah, hold that the
Prophet (S) approved the writing of Hadith at the end of his life when the threat of
Hadith being mixed up with the text of the Quran was no longer present. On the
other hand, if it were to be accepted, it would make some of the Caliphs' actions
responsible.

- Formal writing of hadith

The Prophet (peace and blessings be upon him) taught his Sunnah in three ways
during his lifetime: orally, in writing (by dictating to scribes), and via practical
demonstration.

Regarding the first technique, the Prophet would say important phrases three times
before asking the Companions what they had learnt from him. The second method
includes all of the Prophet's letters, both to Muslim governors outlining the laws of
zakah and other legal problems and to rulers welcoming them to Islam. The
Prophet also instructed his Companions on how to practice other acts of worship
like ablution, prayer, fasting, and pilgrimage. This is the third way that the Prophet
taught the Sunnah. The Companions were crucial in learning and passing down the
Prophet's Hadith. They taught the Sunnah using all three of the Prophet's ways, and
they committed to memory the Prophet's hadiths.

Al-Bukhari Abu Sa'id Al-Khudri said that nothing should be written on the same
sheet as the Qur'an. Other often cited hadiths that prohibit the recording of hadiths
are insufficient and inappropriate. According to another understanding of the
hadith, it was forbidden to record hadiths in the early years since the Qur'an's
preservation required all focus. The earlier order was later repealed and the
Companions were given permission to record hadiths once there was no longer any
concern of denying the Qur'an. On the other hand, there is proof that the Prophet
supported the policy of having his hadiths recorded.

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- Phases of Compilation and Preservation of

Hadith
- The hadith was kept alive by memorization, instruction,
writing, and compilation.
- In the early days of Islam, people memorized what the
prophet said (PBUH).
- In addition, the Prophet Muhammad (PBUH) specifically
chose some individuals to record the hadiths. T
- he hadiths were passed down from the Companions of
Prophet Muhammad to succeeding generations as well.
- This resulted in the creation of a "Sanad," or officially
recognized chain of individuals, for each hadith that
precisely links the hadith to its particular source. This made
it easier for Muslim scholars to identify each hadith's
authentic original source.
- Actually, the process of hadith compilation and preservation
predated the time of the Prophet Muhammad (PBUH).
- The hadiths were further preserved in well-known authentic
references when they were collected in the great volumes of
Sunnah, which occurred later.

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Compiled during the life of Holy Prophet

(P.B.U.H)
 The traditions were not typically documented in writing during the Prophet's
lifetime, therefore there was no systematic compilation of them.

However, because of the Arabs' unusually good recollections, they were passed on
orally with amazing accuracy of detail. However, some companions had created
written archives of traditions for their own benefit. Particularly those partners with
poorer recollections used to write things down for memorization and preservation.
Their followers likewise received this as dictation.

 The Prophet provided Amr ibn Hazm with a letter outlining the prayer hours,
techniques, ablution, booty, taxation, and zakat for his appointment as
governor of Yaman.
 Another young Makki who loved to record whatever he heard from the
Prophet was Abdullah ibn Amr ibn al-As. He even requested permission from
the Prophet to record whatever he said. The Prophet answered in the
positive. This compilation is known by Abdullah as Sahifah Sadiqa (The Took
of the Truth). It was then added to Imam Ahmad ibn Hambal's broader
collection.
 Young boy from Madinah named Anas served as the Prophet's personal
attendant. Anas had scrolls with the tradition written on them. He would
unfold these papers and declare, "These are the Prophet's sayings, which I
have noted and have read to him to have any errors corrected".
 Ali ibn Abi Talib served as one of the Prophet's scribes. He once received a
dictation from the Prophet, which he penned on both sides of a large sheet
of parchment. Additionally, the Prophet's sahifa (pamphlet) on zakat (the
poor's duty) and taxes was in his possession.

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Compilation during the Period of Sahabs

Interest in hadith literature significantly expanded after the Prophet's
passing. As a result, individuals developed a greater desire to protect
the priceless Hadith literature. The number of converts was increasing,
and they show a strong desire to absorb as much information as they
could about the customs.

They established themselves in nearly every nation that the Muslims

had conquered during this time. A number of institutions for studying
traditions were established with a concentration on these Companions.
People flocked to them to learn about their traditions and spread their
knowledge. During the time of Tabiun, the disciples of the disciples, a
significant amount of compilation work was completed. There weren't
many regular compilations during this time. This was more of a time for
gathering traditions.
“Whatever the Messenger gives you, take it; and whatever
he forbids you, leave it.”
Soorah al-Hashr (59): 7
one really great example tells, when the Prophet (P.B.U.H) died, the
Sahaabah debated about where to bury him. This debate ended when
Abu Bakr told them “I heard the messenger (P.B.U.H) say, “No prophet
dies but he is buried where he died.” Thus a grave was dug immediately
below the bed on which he died in the house of ‘Aa’ishah. In this period
a number of the leading Sahabah wrote down Hadiths of the Prophet
(P.B.U.H).

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Compilation during the Period of Tabeen

 Multiple memoirs could now be compiled into larger volumes. The
followers of the Prophet's companions spent their entire lives
gathering traditions from various learning institutions, which led
to the preservation of a significant number of traditions.
 Umar bin Abul Aziz commissioned Ibn Shihab Zuhri and Abu Bakr
Al-Hazm to compile all relevant traditions of the Prophet
Muhammad.
 The first regular compiler of Hadith was one of the most eminent
traditionalists. "I accept nothing other than the Hadith of the Holy
Prophet, and people should make knowledge public," he said.
Umar ibn Abdul Aziz, the Umayyad ruler, commissioned Ibn
Shihab Zuhri and Abu Bakr Al-Hazm to compile all relevant
traditions.
 The Al Muwatta of Imam Malik (716-795) is the first regular book
with a well-organized collection of traditions.
 These collections did not cover every aspect of Hadith, but they
were distinct collections in nature. This eventually became
regarded as a canonical work.
 During this time, the decisions/edicts of the Tabiun and the
traditions of the Prophet and his companions were both compiled
into one book. But regardless of whether the account came from
the Prophet, his companions, or the followers, it was always
mentioned.

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Compilation during the Period of Taba-Tabeen

The Hadith literature's golden age was from 200 to 300 A.H., during the
time of the successors of the companions' followers.

 At this time, the Prophet's traditions were distinct from the

companions' and their successors' accounts.
 The "strong" traditions were separated from the "genuine"
traditions very carefully and thoroughly, and these were then
compiled in book form.
 In accordance with unambiguous principles, complex norms and
canons were developed to discern between authentic and
fraudulent traditions.

Scholars who engaged in the critical analysis of the Hadith focused

primarily on the recorded chains of witnesses (isnad). The credibility of the
witnesses and whether or not their dates of birth, deaths, and homes in
different generations permitted them to meet were examined in detail
using these chains. This assignment needs a sense of the text's veracity
for proper completion.

Thus, all traditions can be divided into one of three broad categories:
(sahih) sound, with an uninterrupted and trustworthy isnad and a (matn)
text that does not go against accepted doctrine; (hasan) good, with an
imperfect isnad or transmitters of questionable standing. (dhaif) weak
those whose transmitters or matn are the target of harsh criticism. The
Hadith scholars were able to classify the traditions according to their
levels of credibility by using these criteria.

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Al-Sihah al-Sittah.
 The Kutub al-Sittah, a group of six books that include
collections of hadith (P.B.U.H sayings or actions), was
compiled by 6 Sunni Muslim scholars in the 19TH century CE.
 Since then, they have gained nearly global recognition as a
branch of Sunni Islam.
 The phrase "The Authentic Six" is another name for Al-Sihah
al-Sittah.
 Ibn al-Qaisarani, who added Sunan ibn Majah to the list,
formally categorized and defined them for the first time in
the 11th century. Since then, they have been accepted by
almost everyone as a legitimate element of Sunni Islam.
 These six books are the creations of six Islamic scholars
who, a few years after the death of Prophet Muhammad,
gathered "hadith" (the prophet's sayings and traditions) and
carefully assembled those they could directly connect to
Prophet Muhammad.
 These six volumes, which further elaborate on the Quran's
sayings and commands, serve as the foundation of Muslim
(Sunni) religion and traditions after the Quran. The following
books are included in the genuine six collection:

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Sahih Bukhari
(Collected by Imam Bukhari (d. 256 AH, 870 CE), includes 7,275 ahadith)

 The author of this book is Imam al-Bukhaari. Abu ‘Abd-Allaah Muhammad ibn
Ismaa’eel ibn Ibraaheem ibn al-Mugheerah ibn Bardizbah al-Ja’fi al-Bukhaari
was his full name.
 He adopted his grandfather's name after converting to Islam since al-
Mugheerah was the liberated slave of al-Yamaan al-Ja'fi, the governor of
Bukhaarah.
 In 194 AH, Imam al-Bukhaari was born in Bukhara. He was raised as an
orphan and began learning the Hadith before turning eleven. He left when he
was a young man to go to Makkah and carry out the Hajj ritual.
 He spent some time in Makkah learning under the hadith, fiqh, and usool
imams. Then he started to wander, spending a total of sixteen years moving
from one Islamic territory to another. More than 600,000 ahadeeth of the
Prophet (peace and blessings of Allaah be upon him) were amassed via his
visits to numerous knowledge centres.
 He studied these tales with a thousand hadith masters, to whom he made
reference. These academicians had a reputation for being sincere, pious, and
having strong beliefs.
 He compiled his book al-Saheeh from this vast collection of ahadeeth, using
the most exact scientific methods to verify their honesty, separate the strong
from the saheeh (sound), and learn more about the narrators.
 Despite not including all of the saheeh ahadeeth, his book contains the
majority of them. Al-Jaami' al-Saheeh al-Musnad min Hadeeth Rasool-
Allah (peace and blessings of Allaah be upon him) wa Sunanihi wa
Ayaamihi is the complete name of the book.

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Sahih Muslim
(Collected by Muslim b. al-Hajjaj (d. 261 AH, 875 CE), includes 9,200 ahadith)

 Imam Muslim is the author of Sahih Muslim. Muslim ibn

al-Hajjaaj ibn Muslim al-Qushayri al-Nisapoori Abu’l-
Husayn was his full name.
 He is one of the most accomplished and well-known
hadeeth scholars.
 On the day that Imam al-Shaafi passed away in 204 AH,
he was born in Nisapoor.
 He attended school in Nisapoor and afterwards moved
to Iraq and the Hijaaz to study hadeeth.
 Various hadith scholars narrated from him, and he
heard ahaadeeth from many shaykhs.
 The most well-known of his works is his Saheeh, also
referred to as Saheeh Muslim.
 One of the six trustworthy books of hadeeth is this one.
This work, whose status and the quality of its ahaadeeth
are second only to Saheeh al-Bukhaari, it took him over
fifteen years to compile.
 His Saheeh has been the subject of numerous scholarly
commentaries.

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Sunan Abu Dawood

(Collected by Abu Dawood (d. 275 AH, 888 CE), includes 4,800 ahadith)

 Imam Abu Dawood is the author of Sunan Abu

Dawood. He was a Sajistani,
 his full name was Sulaymaan ibn al-Ash'ath ibn
Shaddaad ibn 'Amr ibn Ishaaq ibn Basheer Al-Azdi
al-Sajistani.
 The most famous hadeeth scholar of his time was
Abu Dawood.
 Al-Sunan is one of the six trustworthy books of
hadeeth, is his creation. His birth year was 202 A.H.
 He went to Baghdad, where he resided with Imam
Ahmad ibn Hanbal and looked just like him.
 He also visited the Hijaz, Iraq, Khurasan, Syria,
Egypt, and the Islamic world's frontiers.
 He was the subject of hadeeth reported by al-
Nasa'i, al-Tirmidhi, and others.
 He gained the height of holiness and piety. More
than 5300 hadith are included in his work Al-Sunan.

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Jami al-Tirmidhi
 (Collected by al-Tirmidhi (d. 279 AH, 892 CE), includes 3,956
ahadith)
 Imam al-Tirmidhi is the author of Jami al-Tirmidhi. Muhammad
ibn 'Eesa ibn Soorah ibn Moosa ibn al-Dahhaak al-Salami al-
Tirmidhi Abu Eesa, often known was his full name.
 He was named Tirmidh because he was from Tirmidh, one of the
former cities of Transoxiana. He was a renowned expert in
memorizing hadith and studying hadith.
 He was born during the period 209 A.H. and studied under al-
Bukhaari; they shared several professors.
 He started visiting Khurasan, Iraq, and the Hijaz to look for
ahadeeth. He rose to fame as a result of his honesty, knowledge,
and hadeeth memorization.
 Ahmad ibn Hanbal and Abu Dawood al-Sajistani were among his
shaykhs.
 Al-Jaami is one of the six trustworthy books of hadeeth, was
compiled by him. Because he addresses the ahadeeth and the
majority of them related to fiqh rulings, this book's in-depth
examination of the ahaadeeth is helpful to students of the fiqh.
 He identifies the Sahaabah who told the hadeeth, mentions the
isnaads, and declares what he considers to be saheeh to really
be saheeh and what he believes to be da'eef to be da'eef.
 He identifies the fuqaha who did and did not accept the hadeeth.
His Jaami' is the most detailed of the books of al-Sunan's and is
also the most helpful to muhaddith (hadeeth scholars) and
faqeeh.

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Sunan al-Nasai
(Collected by al-Nasa’i (d. 303 AH, 915 CE), includes 5,270 ahadith)

 The author is Imam al-Nasaa'i. His full name was Ahmad ibn
Shu’ayb ibn ‘Ali ibn Sinaan ibn Bahr ibn Dinar al-Nasaa’i, Abu
‘Abd al-Rahmaan.
 He was named (Nasawi or Nasaa'i) after the Khurasaan city
of Nasa, from where he originally originates.
 He was one of the most famous academics and muhaddiths
of his period and was born in 215 AH. The scholars highly
value his insights into al-jarh wa'l-ta'deel, the study of the
authenticity or otherwise of hadith narrators.
 Al-Haakim stated: "Abu 'Abd al-Rahmaan is the foremost
among all scholars of hadeeth, and he is the best judge of
narrators of his time," it was something Abu'l-Hasan al-
Daaraqutni frequently said.
 He was incredibly virtuous and religious, and he consistently
observed the best type of fasting (the Dawoodi fast), which
he did on alternate days.
 He lived in Egypt, where he was well-known and his books
were studied by many.
 He afterwards relocated to Damascus, where he lived until
his death on Monday, 13 Safar 300 A.H., at the age of 85.
Please have mercy on him from Allah.

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Sunan ibn Majah

(Collected by Ibn Majah (d. 273 AH, 887 CE), over 4,000 ahadith)

 Imam Ibn Maajah is the author of Sunan Ibn Majah.

 His full name was Muhammad ibn Yazeed al-Rab’i
al-Qazwayni, Abu ‘Abd-Allaah.
 He went by the name Ibn Maajah because his
father Yazeed was also known as Maajah.
 Since his father was a liberated slave of Rabee'ah,
he was given the name al-Rab'i in honour of
Rabee'ah.
 He was a well-known hafiz and the creator of the
hadith collection al-Sunan.
 He was born in 209 A.H. at Qazwayn, after which
he was given his name.
 To gather hadith, he travelled to Basra, Kufa,
Baghdad, Makkah, Syria, Egypt, and al-Rai in Iraq.
 During his travels, he wrote three books: one on
Tafseer, one on history, and one on al-Sunan.

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Compilation during present era

The hadith compiling procedure is already finished. The most reliable hadith
sources are all six books. These days, we can purchase books that discuss all of
these hadiths in-depth with their translation into different languages. Few books
which are highly recommended are:

 - The Explanation of An-Nawawi's 40 Hadith Vol 1&2: English/Arabic

Edition
PUBLISHER: Dar Makkah
AUTHOR: Saalih Al-Fawzaan

 - 40 Hadith Concerning The Major Sins

PUBLISHER: Hikmah Publications
AUTHOR: Hassan Somali

 - The Necessity of Hadith

PUBLISHER: Dar Al-Arqam
AUTHOR: Farid Al-Bahraini

 -Explanation of the Hadith of Jibril About the Teaching of Islam

PUBLISHER: Sunnah Publications

AUTHOR: Abdul-Muhsin Ibn Hama Al-Abbad

Beside these books we can find more books which are specifically related to some
aspect of life such as social evils, marriage and women right etc. We can also find a lot
of hadith on internet too.

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Reference:
Quran (4:59), (59:7), pg2
Quran (4:115), (53:3, 4),pg3
Chapter 7: Prohibition of Transcribing the Hadith | When Power and
Piety Collide | Al-Islam.org, pg4,5, by Sayyid moustafa Al-Qazwini
Chapter 7: Prohibition of Transcribing the Hadith | When Power and
Piety Collide | Al-Islam.org, pg6,7, by Sayyid moustafa Al-Qazwini
COMPILATION OF HADEETH | AL BASAIR ISLAMIC MEDIA
(wordpress.com)+ Tadwin al-Hadith Part 2: A Historical Study of the
Writing and Compilation of Hadith | Tadwin al-Hadith Part 2: A
Historical Study of the Writing and Compilation of Hadith | Al-Islam.org
pg8,9, by Rasul Ja’fariyan
How were Hadith Compiled? | CPS International (cpsglobal.org) pg9-12,
The Six Sitta / "Al-Sihah Al-Sittah" -The Six Authentic Books Of Hadith. -
Islam Hashtag, pg14-19

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Kinnaird college for women university

(Pre-mid assignment)

Topic: Compilation and preservation of Hadith

Submitted to: Samavia Saeed

Submitted by: Amna Adnan

Submitted on: 15/2/2023

Roll no: F22BBAM026

Section: ENGLISH

Course title: Islamic studies core