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Compilation of Hadith

During the Lifetime of the Holy Prophet(SAW):

The Quran declares Prophet Muhammad (PBUH) as the best role model and an
excellent pattern for humanity. According to the Quranic verse, "Indeed in the
Messenger of Allah you have an excellent example to follow for whoever hopes
in Allah and the Last Day and remembers Allah often" [33:21].
The purpose of compiling the sayings, actions, and silent approvals of the Prophet
(PBUH) was to create the ultimate guide for humanity until the Day of Judgment.
Initially, the Prophet (PBUH) discouraged his companions from writing down Hadiths
to avoid confusion with the revelation of the Quran. Abu Seed Al Khudri(RA) said:
“We asked the Prophet’s permission to write and he declined.” Instead, the
Prophet emphasized the importance of memorization and verbal teaching. Written
records from the early and mid-years of Islam mainly consist of treaties and letters.
Although scholars also do not agree to this as they say that there was no need to
forbid the writing of hadith. According to Al-Bukhari and other narrators of Hadith,
Abu Said mistakenly attributed the Hadith towards the Holy Prophet(SAW). Among
the companions, Ayesha (RA), Anas bin Malik (RA), Abdullah bin Abbas (RA),
Abdullah bin Umar (RA), Jabir bin Abdullah (RA), Abu Hurairah (RA), and other
members of Suffah (the first school of Islam) made extra efforts to memorize and
narrate Hadiths.
As the revelation and writing of the Quran neared completion, the Prophet (PBUH)
allowed his companions to compile written collections of Hadith. The Prophet gave a
sermon during his farewell Hajj and a man requested the prophet to inscribe the
sermon so the Prophet said: “Write it for Abu Shah”.
It is narrated in Sinan-e-Abu Dawood that Abdullah bin Amar(RA) used to write
whatever he heard from the Holy Prophet(SAW). Some companions pointed out that
the Prophet(SAW) is a human and sometimes he could say anything in anger or
happiness, so he stopped writing. When the Holy Prophet(SAW) heard about it, he
pointed towards his mouth and said: “By God who owns my life, nothing comes
out of this mouth except truth. Therefore you should write without any
hesitation.”
Some of these written compilations include Kitab-us-Sadaqah, which covers the rules
of Zakat and was written on the Prophet's (PBUH) instructions; the Booklet of Amr bin
Hazm, containing rules of Prayer, Zakat, purification, and administrative laws;
Saheefa-e-Sadiqah, written by Abdullah bin Amr (RA); and the Booklet of Anas bin
Malik. Some of these compilations were even reviewed and endorsed by the Prophet
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(SAW). Hazrat Ali (RA) wrote Hadith on both sides of a large piece of parchment on
the instructions of the Holy Prophet(SAW).
Companions also preserved the Hadith of the Holy Prophet (SAW) through their
actions as whatever they heard from the Prophet, they acted accordingly. According
to Imam Malik, this method of preserving hadith is more significant.

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During the times of Sahaba (From 11AH to 92AH):

After the Holy Prophet (PBUH) passed away, his companions worked really hard to
spread the teachings of the Quran and Sunnah. They traveled to different places in
Arabia and even beyond to share the message. They set up special places for learning
and teaching Hadith, like in Makkah, Madinah, Koofa, Busra, and Damascus.
Even the wives of the Holy Prophet (PBUH) and other female companions joined in the
efforts to spread Allah's message and the Prophet's teachings. Ayesha (RA) opened a
school at her home, where lots of students came to learn the Hadiths directly from her.
Many of the people who later collected the Hadiths were students of Ayesha's (RA)
students.
During this time, some well-known written collections of Hadith were made by Abdullah
bin Abbas (RA), Ubadah bin Samit (RA), Samrah bin Jundub (RA), Jabir bin Abdullah
(RA), and Abu Hurairah (RA).

Companions With Maximum Number of Traditions:

During the Century of Tabeen (92AH-200AH):

During that time, compiling Hadiths was mainly done by individuals. Umar bin Abdul
Aziz (RA) became a ruler in the year 99 AH (After Hijra) and he did something
important. He wrote a letter to the governor of Madinah, asking him to gather the
scholars of Madinah. Umar bin Abdul Aziz (RA) wanted them to work together and
collect the Hadiths.
One of the important scholars in Madinah was Imam Zuhri (RA). With the help of other
narrators, he collected many books of Hadiths. After that, these books were sent to
Damascus. There, they were carefully copied and distributed to people all over the

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Islamic world.

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Besides Imam Zuhri (RA), there were other scholars who also played important roles in
preserving the Hadiths. Some of them were Hasan Basri, Urwah bin Zubair, Imam Abu
Hanifa, Imam Malik, Sufyan Thauri, Sufyan bin Uyaiynah, and Ahmed bin Hanbal.
They all worked hard to write down and compile the teachings of the Prophet (PBUH)
so that they could be passed down correctly to future generations.

During the Century of Taba Tabeen (201 AH onwards) The Golden Era
of Compilation of Hadith:

This era is considered the golden age of compiling Hadiths because the successors of
the successors took this matter very seriously. They not only made excellent collections
but also paid special attention to distinguishing between strong, weak, and fabricated
Hadiths. During this time, the six authoritative books of Hadith, known as
Sihah-e-Sittah, were compiled.

During this period, not only did they compile the Hadiths, but they also developed a
significant tool called Asmaa ur Rijaal. This tool included the biographies of the
narrators of the Hadith and provided valuable information about their positions in the
field of Hadith. It served as a comprehensive resource for assessing the credibility and
reliability of the narrators.
The compilation of Asmaa ur Rijaal was an essential step in ensuring the authenticity of
the Hadiths. It allowed scholars to study the narrators' backgrounds, their knowledge,
their integrity, and their connections to the Prophet (PBUH). By examining these
biographies, they could verify the chain of transmission and determine the reliability of
the Hadiths attributed to them.

The first book among the six authoritative books, and the most authentic one after the
Holy Quran, is Saheeh Bukhari. It was written by Muhammad bin Ismail Bukhari and
contains 7257 Hadiths. Saheeh Muslim, written by Muslim bin Al-Hajjaj, contains 9200
Hadiths. Sunan Abu Dawud, written by Imam Abu Dawud, contains 4800 traditions.
Jami' Tirmizi, written by Imam Tirmizi, contains 4400 Hadiths. Sunan Nasai, written by
Abu Abdulrahman Al Nasai, contains 5700 Hadiths. The last one is Sunan Ibn-e-Majah,
which contains 4341 Hadiths.

This remarkable work done by the Muslim community was the best possible way to
preserve the life and sayings of their Prophet. Finally, Muslims were able to safeguard
the sayings, actions, and silent approvals of the Holy Prophet (PBUH) so that they could
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seek guidance from them until the Day of Judgment.

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Q)How Muhaddithin Judges the authenticity of the Hadith?

Sanad:
Isnad or Sanad is the line of narrators that connects a Hadith to its original source. It
consists of all the people who passed on the Hadith, starting from the last person who

wrote it down and ending with the Holy Prophet (SAW).

Matan:
The matn refers to the actual text of what the Holy Prophet (SAW) said or did. It is
important that the words of the Prophet are narrated in the same manner in which he
originally spoke them.

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To check the authenticity of a Hadith, we need to analyze both the Sanad (chain of
narrators) and the Matn (content) of the Hadith. Here are some important factors
to consider:
Sanad (Chain of Narrators):
● We should check the birth and death dates of the narrators to see if they could
have met each other.
● It's important to know their birthplaces, death places, and travel history
to determine if their meeting was possible.
● We should examine the list of teachers and students of the narrator
to understand their position in the field of Hadith.
● Characteristics of the narrator:
The narrator should be a firm believer in Islam.
He should be known for his truthfulness and trustworthiness.
The narrator must accurately quote the words of his teacher without
altering them.
He should understand the intended meaning and emotions behind the
Hadith and convey them accurately.
Possessing a sharp memory is crucial.
The narrator should remember the complete chain of narrators from
himself to the Prophet Muhammad (SAW).

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Matn (Content) of the Hadith:

● The Hadith must not contradict the teachings of the Quran or any
fundamental principles of Islam.
● It should not nullify or conflict with any well-known Hadith.
● The Hadith should be in line with common sense, logic, and the laws of nature.
● The language used in the Hadith should be consistent with the personality
and style of the Prophet Muhammad (SAW).
● The Hadith should not show favoritism towards or excessively praise any
particular tribe or individual.
● Rulings or punishments mentioned in the Hadith should not appear
excessively harsh or difficult to implement.
● The Hadith should not provide unnecessary details about future events.
By carefully examining both the Sanad and Matn of a Hadith, we can determine its
authenticity and ensure that it aligns with the teachings of Islam.

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Answer of the Past Paper Question:

The scholars who collected the authentic books of hadith made sure that the hadith
reaching the people went through strict tests to check if they were true. They looked at
two important things: the words of the hadith and the people who narrated it. They did
this because the Prophet said, “The one who attributes anything false to me should
reserve his place in hell fire”.
To check the people who narrated the hadith, the scholars made sure there were no
gaps or breaks in the chain of narrators. They wanted to make sure that the narrators
actually met and knew each other. If the narrators didn't meet or were from different
times, the hadith was considered weak. They also looked at each narrator to see if they
were trustworthy or not. The Quran also advises us to check the information given by
sinful people. “when a sinful man comes to you with any news then
authenticate…’’ So the scholars looked at the lives of the narrators to see if
they were good Muslims, honest, and had good memories. If the narrators met these
criteria, they were considered reliable. The scholars agreed that the companions of the
Prophet were all reliable.
The scholars also looked at the memory of the narrators. They wanted to make
sure that their memory was very good or that they wrote down the hadith and kept it
safe from changes. If the narrator's memory was reliable, the hadith was accepted.
The narrator also couldn't say something that went against what other more
reliable narrators said. If there were contradictions, the hadith was rejected.
If the hadith passed all these tests, a specialized scholar would check if there were any
hidden mistakes that others might have missed. For example, someone might have
written a name in a slightly different way, but it sounds the same. These small mistakes
could affect the truth of the hadith.
Once the scholars were satisfied with the chain of narrators and the words of the hadith,
they also checked the meaning of the hadith. They made sure that the words were from
the time of the Prophet and that they didn't say anything bad about the Prophet's
companions, his family, or other important people. The hadith also couldn't go against
reason, common sense, or the Quran.
By carefully examining the chain of narrators and the meaning of the hadith, the
scholars made sure that the words and teachings that reached the people could truly be
attributed to the Prophet.

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Musnad Compilation of Hadith:

A Musnad compilation of hadith is a collection that groups hadith based on the names
of the companions who told them. They put together the hadith along with the list of
narrators from Abu Bakr, Umar, Uthman ibn Affan, and others. The aim is to organize
the hadith according to who narrated them, rather than sorting them by topics. For
example, the Musnad of Ahmad is a book that follows this style.

Mussanaf Compilation of Hadith:

In contrast, a Mussanaf compilation of hadith is organized by topics and subtopics. It
groups the hadith based on subjects like prayer, fasting, pilgrimage, trade, and more.
This arrangement helps readers find specific hadith related to a particular topic. Many
well-known hadith collections, including the six popular books, use this approach.

Comparison of Musnad and Mussanaf:

Musnad compilations can be harder to use because they are organized by narrators'
names rather than by topics. It can be tricky to find hadith about specific issues or
solutions. On the other hand, Mussanaf compilations are more helpful because they
group the hadith by topics. This makes it easier to find hadith on specific subjects.
That's why Mussanaf compilations are more popular and have more books compared to
Musnad compilations.

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Categories of the Hadith

Shahih Hadith:
Sahih, which can be understood as "most authentic" or "genuine," is a classification
used for Hadith that possesses five specific characteristics. First, its chain of narrators is
continuous and unbroken, meaning that each narrator in the chain could have historically
met the next narrator in the sequence. Second, every narrator in the chain must have
been a Muslim and known for their truthfulness (A'dl). Third, each narrator should have a
sharp and retentive memory (Dabt). Fourth, the Hadith should be free from all types of l'lal,
which are inconsistencies or contradictions within the Hadith text. Lastly, the Hadith should
be free from Shudhoodh, which refers to any elements of doubt or suspicion.
All the Ahadith found in Sahih Bukhari and Sahih Muslim meet these stringent criteria. For
example, in the case of Sahih Al-Bukhari, the chain of narrators can be traced as follows:
Musaddad → Yabyaa → Shu'bah → Qataadah → Anas → Prophet Muhammad
(peace be upon him). In this chain, it is narrated that the Prophet (peace be upon him)
said, "None of you truly believes until he loves for his brother what he loves for
himself." This Hadith is considered authentic according to the criteria of Sahih.

Hasan (Acceptable) Hadith:

Hasan, which translates to "acceptable," is a category of Hadith that possesses most of
the characteristics found in Sahih (authentic) Hadith. In a Hasan Hadith, you will find that it
shares many similarities with Sahih Hadith, such as a continuous chain of narrators and
narrators known for their good memory. However, some of the narrators in a Hasan Hadith
may not be as accurate as those in Sahih Hadith. Imam Tirmidhi provided a specific
definition for Hasan Hadith, stating that it does not include a narrator accused of lying, is
not shadh (unusual), and has been reported through more than one chain of narration.
Both Sahih and Hasan Hadith are considered reliable and can be used as evidence in
Islamic matters. For instance, consider the Hadith found in Jami' Tirmidhi, narrated
through the chain: Tirmidhi → Qutaiba → Jaffar b. Suleman → Abu Imran Abu Bakr
Abu Musa Ash'ari → Prophet Muhammad, who said: "Paradise lies under the
shadow of swords." In this chain, Jaffar's memory is noted as good but less accurate.

Da'if (Weak) Hadith:

A Da'if, or weak, Hadith is one that exhibits one or more of the following characteristics:
there is a break or discontinuity in the chain of narrators, one of the narrators has a
disparaged character and is not known for accurately retaining the text, there is ambiguity
in either the isnad (chain of narrators) or the matan (text) of the Hadith, or the Hadith is
shadh (unusual) or mua'llal (flawed). Da'if Hadiths are further categorized into different
types based on the defects in the qualification of the isnad, including Mursal (incomplete

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chain), Mu'allaq (suspended), Mudallas (concealed), Munqati' (disconnected), and Mu'dal

(perplexed). These classifications help scholars assess the level of weakness in a
particular Hadith and determine its reliability for use in religious matters.

Mau'do (Fabricated) Hadith:

Mau'do, or fabricated, refers to a type of Hadith in which the content of the text (matn)
goes against the teachings of the Quran or established sayings of the Prophet. When one
or more of the narrators involved in transmitting the Hadith are known to be liars, the
Hadith is categorized as Mau'do. Sometimes, external evidence comes into play when
assessing a Mau'do Hadith. This can include discrepancies in the dates or times of a
specific incident. For instance, consider the saying: "Seek knowledge, even if you have
to go to China." This is an example of a fabricated Hadith that is not consistent with
authentic teachings.

Classification Based on the Number of Narrators:

Hadith can also be classified based on the number of narrators in their chain. Mutawatir is
a classification reserved for Hadith that have been reported by a large number of
narrators, to the extent that the possibility of them collectively lying is inconceivable. This
condition must be met throughout the entire chain, from the origin of the report to its end.
For example, when the Prophet said: "Whoever attributes something to me that I did
not say should prepare for their place in Hell." This statement has been reported by
more than seventy Sahaba (companions of the Prophet) with the exact same wording,
making it a Mutawatir Hadith.

In contrast, Ahaad is a classification for Hadith in which the number of narrators falls far
short of what is required for Mutawatir. Ahaad Hadith is further divided into several
subcategories, including Mashhur (well-known), Aziz (rare), and Gharib (strange or
singular). These classifications help scholars determine the reliability and authenticity of
Hadith based on the number of narrators in their chains.

Benefits of Hadith Classification:

The classification of Hadith offers several key advantages within Islamic scholarship:
1. Preservation of Authenticity: Hadith holds a pivotal role alongside the Quran in
Islamic practice. Categorizing Hadith helps preserve their authenticity, ensuring that
Muslims can rely on them for guidance.
2. Protection Against Corruption: Hadith is a primary source of Islamic law,
necessitating protection from corruption and forgery. Categorization safeguards the
integrity of Hadith literature, ensuring only reliable ones are accepted.

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3. Guidance for Muslims: Scholars categorize Sahih (authentic) Hadith separately,

providing a valuable resource for Muslims seeking guidance. Lawmakers can make
informed decisions based on authentic Hadith, avoiding potential errors.
4. Protection from Misguidance: Categorization helps experts distinguish between
Weak and fabricated Hadith, shielding common Muslims from unreliable or false
teachings.
5. Unity Among Muslims: Following reliable Hadith unites Muslims. It reduces
disagreements and divisions caused by different interpretations or unreliable
sources.
In summary, Hadith classification preserves authenticity, guards against corruption, offers
guidance, shields against misguidance, and promotes unity within the Muslim community.
It ensures that Islamic teachings are firmly rooted in trustworthy sources.

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