Session 2023-24

Subject: Islamiyat
Week: 5
CHAPTER 6: The history and importance of of the
Hadiths
To identify the stages of the compilation of Hadiths by making a
Book pg. 188 timeline

To define relevant key words

To practise writing an examination question showing knowledge

of the early period of Hadith collection
LEARNING To consolidate knowledge about the stages of Hadith collection
OBJECTIVES To research and gain knowledge of the biographies of the main
Hadith collectors and the characteristics of their work
o develop knowledge of the methods used to verify the reliability
of Hadith

To develop explanation and evaluation skills for AO2 by discussing a

part (b) question on this topic
 Lesson no.1
C.W: Chapter 6: The History and Importance of Hadiths (The
history of the Compilation of Hadiths)
Resources: Textbook and manuscript
H.W: Read and learn the topic (The history of the compilation
of Hadiths)
Hadith:

A Hadith (Arabic plural

aHadith; the word
“Hadith” is used as both
a singular and a collective
plural in English) is a
report attributed to the
Prophet Muhammad,
describing his words and
actions and representing
the chief source for
knowing his authoritative
precedent (Sunna).
The first period of the compilation :

Compilation during Life of Holy Prophet (pbuh):

Prophet himself would give instructions about the transmission of what he taught,

“Preach what you hear me say. Also let those who see and hear me, take
upon themselves to communicate my words to others and preach to their
children, relatives and friends.”

There is another report according to which on the Farewell Pilgrimage, the

Prophet said,

“He who is present here should carry this message to him who is absent.”
• The companions considered it their duty to preach the Ahadis to
those who had not seen or listened to him A party of students called
Ashab-e-suffah lived in the mosque itself were entrusted with the
teaching of religion to tribes outside Madinah . From this group
most famous was Abu Hurairah who remained in The Prophet
Company at all the times and store up his memory every thing that
Prophet said or did. Abu Hurairah efforts were from the very
beginning directed towards the preservation of Ahadis.
• It is related from Abu Hurairah that once one of the companions told the Prophet of his inability to remember
what he heard from him. His reply was:

“Take the help from your right hand” (Tirmizi)

i.e., write it down. Abdullah bin Umar (R) began to write down whatever he heard from the Holy Prophet
(pbuh) . His collections contained around 10,000 Ahadis. Abdullah bin Umar himself said: “I used to write
everything that I heard from the Prophet (pbuh) intending to commit it to memory”. I spoke about it to the
prophet (pbuh) who said:

“Write down, for I only speak the truth” (Abu Daud)

An other report of Abu Hurairah: ‘None of the companions preserved more traditions than myself , but
Abdullah bin Amr is an exception for he used to write and I did not’. Hazrat Ali used to write down ahadis
concerning the Orders, Instructions issued from Holy Prophet (pbuh). Hazrat Aisha also used to preserved
the sayings of Holy Prophet (pbuh) Abdullah bin umar and Abdullah bin Abbas were engaged in preserving
and transmitting the ahadis. The Compilation of Abdullah bin Umar was known as Sadiqa. Process of
compilation started in the Life of Holy Prophet (pbuh)
 The second period of the compilation:
The Companions and Successors of the Companions
After the Death of Holy Prophet , Islam was widely spread , new converts wanted to hear about Prophet
(pbuh) from close companions and associates The companions were the beat authority for Knowledge of
ahadis and sunnah as they had listened to Prophet(pbuh) Abu Hurairah , Abudullah bin Abbas , Abdullah bin
Umar, Anas bin Malik became the centre to whom people came from different parts of the Islamic empire to
gain Knowledge about the Prophet (pbuh). Prophet (pbuh) wives were also vital custodians of Ahadis and
were approached for instruction by other companions. Hazrat Aisha, Hazrat Hafsa, Hazrat umm-e- Habibah ,
Hazrat Maimunah and Umme-e-Salamah are among the earliest and most distinguished transmitters.

The Age of Companion ( 11-100 AH ) Approximately During this period Caliph Umar bin Abdul Aziz wrote to
the governor of Madina to write down all the tradition of the Holy Prophet(pbuh) During this period the
companions spread far and wide and settled in almost all the countries conquered by the Muslims. There was
no book of compilation. The only alternative was to go to companion and hear the tradition from him. Thus,
different centers of learning arose Students were not satisfied with only one centre, because that particular
companion might have no Knowledge of all the traditions. It was reported that Jabir bin’ Abdullah travelled
from Makkah to Syria to hear a single hadith. Similarly there were many companions who undertook long
journeys to verify or hear sayings of Holy Prophet (pbuh) The important works of that period were: 1 : The
works of Shihab Al Zuheri. 2: Collection of Abu Bakr Al Hazim
• The Age of followers of the Companions (Tabaeens 101-200 AH):
• This is the age of followers of the companions of the Prophet (pbuh). The most important works of this
period were carried out by:
· Abudullah bin Mubarik at Khorasan.
· Abu Bakr Rabi Shybah at Kufa
· Sufyan bin’Uyaina at Madina
· Imam Makhul in syria.
· Abu Kilabah.

The out standing works of this period were:

· Al Muwatta by Imam Malek bin Anas Kittab

· Al-Athar by Imam Ahu Hanifa
· Al-Musanaf by Imam Razzak
· Jami Thauri by Imam Sufyan al-Thauri Kitab
· Al-Kharaj by Imama Yousaf
· Masnad Ahmed bin Humbal by Imam Ahmed Hanbal
· Al-Maghazi by Waqidi

The Hanafi and Maliki School of Legal thoughts were formulated during this period in the light of the
ahadith. Abu Hanifa founded the school of deduction or Qiyas By the end of second Century Imam
Shafey and Imam Ahmed bin Hanbal also flourished.
 The third period of the compilation:
Successors of the Successors
Age of followers of the followers (Taba Tabaeen 200-300 AH): This is Golden age of
Traditions. The six authentic books of traditions (al Sahah –al Sitta) were written. These are
the most reliable books of traditions.

(1) Sahih Bukhari: Written by Muhammad bin ‘Abdullah’ Ismael al-Bukhari(195-256 AH)
Took 16 years for collection. His Sahih is next to Quran in authenticity. He selected nearly
7275 out of 600,000 traditions. He accepted only reliable traditions.

(2) Sahih Muslim: written by ‘Abdul Hussain Muslim bin al Hajaj al-Nishapuri-Qushaieri
(304-216 A.H) . He travelled many places to learn Hadith. His Sahih consist of 9200 traditions
selected out of 300,000. It is considered next to Bukhari . Any tradition accepted by both
Bukahri and Muslim has been termed as agreed.
 (3) Sunan of Abu Daud: Abu Daud wrote it during 202-275 AH. He travelled to all important
centers of traditions. It consists of 4800 traditions selected out of 500,000 and it took him 20
years to complete his book.

(4) Jami Tirmidhi: written by Abu’Isa-al-Tirmidhi during 209-279 AH. He was first man to
determine the names, surnames and titles of narrators of traditions.

• (5) Sunan of Nisai: was written by Abu’Abdur Rahman an Nisai during 214-303 AH . It also
contains weak and doubtful traditions.
•
(6) Sunan of ibn Majah: written by Mohammad bin Yezid ibn Majah during 209-273.AH.
 Importance compile the Ahadith after the time of the Rightly Guided Caliphs
• The Caliphates of the first four Caliphs ended in 40 AH and it was a time of civil war and turmoil. Some
enemies of Islam tried to produce fake Ahadith and questioned the authority of the Ahadith. There were
rifts among different sects of Muslims and enmity rose continually, between opposing parties. All these
factors contributed to the notion of compilation of Ahadith.
• Ahadith also had to be preserved for the guidance of furture generations and new converts; and for the
political and religious counselling of the expanding Islamic State. Furthermore, as time passed, more
companions of the Prophet ‫ ﷺ‬passed away and with each death, the sources of Ahadith diminished,
which made it essential to compile Ahadith.
• This era was also one when the Islamic law was being developed under the patronship of the Islamic State
itself, in the form of Ijma and Qiyas. And since both these secondary sources of law are dependent upon
the primary sources i.e. Quran or Ahadith, the preservation of the latter was indispensable. Errors ssuch as
those in memory or forgetfulness also had to be eliminated through the process of compilation of Ahadith.
• Moreover, several extremely passionate Islamic teachers, may have made up Ahadith. Despite ther
intentions being pure behind these actions, the Ahadith were words claimed to be those of Prophet ‫’ﷺ‬s,
when in actuality he never uttered them. Hence, these Ahadith will be considered Maudhu (fabricated)
Ahadith. People also delibertely lied about Ahadith to undermine the stronghold of Islam. Quran says :
“You have indeed in the Mesenger of Allah a beautiful pattern of conduct” (33:21), testifying the perfection
of Sunnah of Prophet ‫ﷺ‬.
• Provided the above reasons, it was pertinent to compile the Ahadith of the Prophet ‫ﷺ‬. The work of
compilation of Ahadith took generations of scholars to complete and forms the foundations of Muslims’
faith. This task was carried out by men and women of firm faith, who dedicated the entirety of their
persons to this sole job.
 Lesson no.2
• C.W: Chapter 6: The History and Importance of Hadiths (Topic:
The earliest collections)
• Resources: Textbook and manuscript
• H.W: Read the topic and do Q4 book pg. 204
•Books of ahadith are classified under different names to show the different nature, style, type and
kind of hadith collection.

•Learners research and make definitions for the following words, which are important in the early
stages of Hadith collections:
 Musnad
 Musannaf
 Sahih
 Mu’jam
 Jam’e
 Sunan
 Mustadrak
 Arab’iniyat
 The earliest collection:
Classification of Hadith collection:
• al-Musannaf and al-Muwatta
• This is a book which is compiled in conformity to the chapters of Fiqh books and the
narrations within it are al-Marfū’, al-Mawqūf and al-Maqtū’. Examples of this are; al-
Musannaf ibn Abī Shaybah, al-Musannaf ‘Abd al-Razzāq, al-Muwattā al-Imām Mālik
and al-Muwatta of ibn Abī Dh’ib
• Sahih
• al-Musnad
• This is the type of book in which, in each chapter, the narrations of each Companion
are gathered. The chapters are either set out based on alphabetical order or based on
the virtues and excellences of each Companion. There are just over one hundred
books of this nature. Examples of them are; al-Musnad al-Imām Ahmad ibn Hanbal,
al-Musnad al-Humaydī, al-Musnad Abū Dawūd al-Tayālisī and al-Musnad ‘Abd ibn
Hamīd. Sometimes the Scholars of al-Ḥadīth describe al-Musnad as the type of book
which has al-Marfū’ narrations. An example of this is al-Musnad Baqiyy ibn Makhlad
• al-Mu’jam
• This is the work in which the narrations of the narrators are set out according to
alphabetical order. Sometimes the narrators who are listed are the Companions of
Messenger of Allāh whilst at other times the Shuyūkh of the author are considered. At
times the Shuyūkh and Scholars are listed according to their cities. al-Imām al-Tabarānī
wrote three books of this type. al-Mu’jam al-Kabīr is a book in which the names of the
Companions are considered when listing. In al-Mu’jam al-Awsat and al-Mu’jam al-Saghīr.
• Jam’e
• al-Sunan
• This is the type of book in which the Aḥādīth pertaining to rulings are set out in
accordance with the chapters of Fiqh (jurisprudence). Generally, these books do not
consist of narrations dealing with al-‘Aqāid, al-Manāqib, al-Ghazawāt and al-Tafsīr etc.
The narrations within this type of book are Marfū’ (attributed to the Prophet À ).
Examples of this type of book are; al-Sunan of Abū Dāwūd, al-Sunan of al-Nasaī, al-Sunan
of Ibn Mājah and al-Sunan of al-Bayhaqī etc
• . al-Mustadrak

• This is a type of book in which the narrations that fulfil the conditions of a certain
author, which were not written in the work of that author, are compiled. An
example of this is al-Mustadrak ‘alā al-Ṣaḥīḥayn of al-Hākim Abū ‘AbdAllah
Nīshāpūrī.
• Arba’iniyyat
• 2 (a) What do Muslims generally understand by the terms:
• • isnad and matn of Hadiths; • musannaf and musnad Hadiths? [10]
• This question has two parts: for the first part the candidates need to clearly state that Hadiths are divided into
two parts. The first part consists of a chain of names, this is called isnad which means ‘support’ as it is the
authority for establishing the genuineness of Hadiths. When the compilers of Hadiths examined the line of
transmitters they ensured that the transmitters of authentic Hadiths were widely known to have met the people
before and after them and that the last person in the chain was a companion of the Prophet. Well prepared
candidates could also point out that the authenticity of the Hadiths was determined by studying the isnads and
the individual Muslims within it and explain what that could include. The other part of the Hadith consists of the
words of the Prophet known as matn i.e. the text of the Hadith. This is the Prophet’s actual teaching which
guides Muslims through all ages. Here again good answers could include the set of principles that were used to
separate genuine Hadiths from all those about which any doubt could be raised. Development of the answer to
this first part could include the example of a sanad being given, showing the names of the transmitters and how
the chain ends with the Prophet. Likewise for the matn they may give examples of a genuine Hadith e.g. ‘Pray
as you see me praying’.
• In answer to the second part of this question candidates can say that the kind of work in which Hadiths are
assembled together according to their theme is called musannaf. Here again good answers could explain that the
word musannaf means ‘divided up’ quite simply because it divides the Hadiths according to their themes e.g.
zakat; salat; inheritance etc. On the other hand musnad means ‘supported’ and these Hadiths are listed under the
names of the various companions who come last in the transmission chains, and so guarantee the Hadith’s
authenticity. Examples of musannaf and musnad collections could be given by the more able candidates. To get
to the higher levels the candidates need to clearly state what each of the terms given in the question means and
• (b) Which in your opinion is more beneficial for Muslims to have;
musannaf collections or musnad collections of Hadiths? Give reasons for
your answer. [4]

• In answer to this part question the candidate can either choose between the
two types of collection and say why in his/her opinion one is better than the
other or state that both are equally important and back that view with valid
reasons. All answers that are sound and offer good reasoning should be
rewarded with higher levels. Candidates are likely to prefer the musannaf
collections as they are based on themes which help the study of a particular
topic and its practical application.
 Lesson no.3
• C.W: Chapter 6: The History and Importance of Hadiths
(Topic: Judging the Authenticity of a Hadith, Types of
Hadith)
• Resources: Textbook and manuscript
• H.W: Read the topic and do Q1 book pg. 204
 ACTIVITY
•Learners draw a mind map and capture ideas about how they might regard a
witness as reliable. Then, reading from textbooks or sources, they refine their
lists to focus on how the transmitters of Hadith were verified as reliable.
•
•Make a checklist that collectors would have used to find out if the transmitters
and the subject matter of a Hadith was reliable. Class textbooks and online
resources may be used.
•
 Judging the authenticity of Hadith:
• The principal of riwayat
• Isnad:
• isnād, (from Arabic sanad, “support”), in Islam, a list of authorities who
have transmitted a report (hadith) of a statement, action, or approbation of
Muhammad, of one of his Companions (Ṣaḥābah), or of a later authority
(tabiʿī); its reliability determines the validity of a hadith.
• Matn:
• Hadith is mainly the saying of Prophet Mohammad, and it consists of two parts: first
is “Isnad”; which is the series of persons (narrators) who report (narrate) Hadith, and
the second is “Matn”; which is the saying or the narration itself.
 Main features of Hadith Qudsi and
Hadith Nabawi:
Hadith Qudsi: Hadith Nabawi:
1. Fewer in numberless 1. They are over 100,000
than 1000
2. They have a wide range
2. Topic regarding man-god of topics
relationship hereafter,
tawhid and worship
3. They can be saying or
actions
3. They are only sayings
 Types of Hadith As per
AUTHORITY/Narrator

• QUDSI- DIVINE
• MARFU- ELEVATED
• MAUQUF- STOPPED
• MAQTU- SEVERED
 Types of Hadith As per AUTHENTICITY:
Sahih: meaning “Sound”. Hadith reported by a trustworthy reporter known
for his truthfulness, knowledge, correct way of narrations etc.
Hasan: meaning “Good”. Hadith whose reporters are known and have
solid character but weak memory.
Da`if: meaning “Weak”. Hadith ranking under Hasan (good) because of a
shortcoming in the Isnad (Sequence of Reporters).
Maudu`: meaning “Fabricated”. Hadith having wording opposite to the
confirmed Prophetic traditions.
 Lesson 4
C.W: Chapter 6: The History and
Importance of Hadiths (Topic: The Main
compilers of hadith and The six authentic
books of Hadith) Explanation
Resources: Textbook and manuscript

Read the topic and do Q3 book pg. 204

 The Main Compilers of Hadith

• Imam Bukhari (d. 256 A.H, 870 CE)

• Imam Muslim (d. 261 A.A, 875 CE)
• Imam Abu Daud (d. 275 A.H, 888 CE)
• Imam Al - Tirmidhi (d. 279 AH, 892 CE)
• Imam Al – Nasai (d. 303 AH, 915 CE)
• Imam Ibn Maja (d. 273 AH, 887 CE)
 Extended
lesson
Chapter 6 (Topic: Sunnah as the
source of Shariah law) Explanation

Write the answer of Q2 pg.204 in

H.W
 Use of Hadith in legal thinking and as a
source of Islamic law
• Sunnah is the second primary source of Islamic law
• Sunnah explains the brief laws of Holy Quran
• Sunnah is the practical demonstration of the Holy Quran
• Without sunnah the Holy Quran and its commandments could not be understood
• The nature of its relationship with the Holy Quran
• Historical Dimensions
• Why the sunnah qualifies as the primary source of Islamic Law?
• Islam is a religion of perfection which provides its followers with a complete
code of life. A
• Muslim has been provided all the guidelines to live his life in a manner that is
preferable, and which attains a Muslim the status of a true and practicing
Muslim.
• Allah sent down his messenger, ‘Prophet Muhammad ‫ ’ﷺ‬for the guidance
of his men. The messenger brought forth the message of Allah in the form of
the Qur’an and his own actions and sayings (which were Allah’s commands but
not mentioned in the Qur’an).
• Therefore, Hadith and Sunnah form the basis of all the Islamic laws together
with Qur’an.
• The sayings and the actions of the Prophet ‫ ﷺ‬or the approval of others’
actions are called the Sunnah. The Sunnah includes the sayings (Qoul), the
actions (Fayl), and the tacit approval (Taqreer) of the Holy Prophet ‫ﷺ‬.
• All these are referred to as-Sunnah and it stands second to Qur’an as it is in
fact, a lens through which Qur’an could be understood and comprehended in
detail.
• This is held in high esteem and importance by all Muslims across the world as
a source of guidance for all aspects of their lives. As Allah has said, “Obey
Allah and obey the Prophet ‫”ﷺ‬.
• Therefore, following Prophet is actually acting upon the command of Allah.
• A Muslim becomes a true believer and gains Allah’s mercy and rewards only if
he completely follows the Qur’an and the messenger. “Whatever the Prophet
gives you take it; whatever he forbids you refrain from it.”
• Even though Qur’an has outlined the pathway a Muslim should follow however
Hadith fully explains it in detail and tells how it should be performed. Holy
Prophet ‫ ﷺ‬said, “Behold! I have been given the Book and a similar thing
(Sunnah) along with that.” The experts it is unanimously agreed upon that both
are so closely related to each other that Prophet’s ‫ ﷺ‬Ahadith could be used
as a further explanation for the general instructions mentioned in the Qur’an.
• The value of the Sunnah in helping Muslims fulfil the requirements of their
faith cannot be overstated as they help a believer in all aspects whether be it
regarding praying or regarding social conduct. Prayers are the first and
important Pillar of Islam. Without Sunnah, Muslims will not even be able to
carry out their obligatory prayers in the right way.

• Allah has asked Muslims to pray, “Verily I am Allah: there is no god but I: so,
serve thou Me, (only) and establish regular prayer for celebrating My praise.”
(Surah Taha, 14). The Qur’an only mentions that prayers are obligatory on
every man and woman except some who include sick and the travelling.
However, how one should pray, is not prescribed in Qur’an. Again, the method
of prayer can only be learnt from Sunnah and Hadith. Prophet ‫ ﷺ‬said, “Pray
as you see me praying.” and “No prayer is complete without al-Fatiha.”
• one must note that the base for both Ijma and Qiyas are the primary sources
of Law (Qur’an & Sunnah)
 The Sunnah of the Holy Prophet Pbuh
consists of four types of Laws
1. Which are similar of those of Holy Quran
2. Which limits the general commandments of Holy Quran
3. Which further explains the commandments of Holy Quran
4. Commandments which are not found in Holy Quran