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The Authority and Importance of the Sunnah and Hadeeth in Islam

Sunnah or hadeeth is undoubtedly the second source from which the teachings of Islam are drawn. Linguistically, Sunnah means 'a way, rule, manner of action or mode of life, whereas, the word hadeeth signifies information, utterance, or announcement, a thing or matter that it talked of told or narrated. Hence, the Qur'an is also spoken of as hadeeth. (18:6; 39:23)

The Terms Sunnah and Hadeeth

The Terms Sunnah and Hadeeth

Technically, a hadeeth basically any report of the Messenger of Allah's sayings, actions, tacit approval, manners, physical traits, or biographical facts. Thus, Sunnah indicates the doings and the hadeeth the savings of the Prophet PBUH . But in fact both cover the same ground and are applicable to his actions, practices and sayings.

The Terms Sunnah and Hadeeth

There are three kinds of Sunnah. It may be a qawliyyah, an utterance of the Prophet as, which has a bearing on religious matters; a fi'liyyah, an action or a practice of his; or a tagreeriyyah, his tacit approval of the actions of his companions.

Any student of the Glorious Qur'an will see that the Qur'an deals with the broad principles, commands, or essentials of religion-going into detail in very rare cases. The details are provided by the Messenger of Allah PBUH himself, either by showing through his practice how a command must be carried out, or by giving an explanation in words.

The Importance of the Sunnah

The Importance of the Sunnah

Now consider this: the most important religious institutions or pillars of Islam, for instance, are the prayer (salaah) and the purifying dues (zakaat). Yet when the commands relating to salaah and zakat were delivered, both in Makkan and Madeenan revelations, no details were supplied. Wa aqeemus-salaata 'and duly establish the prayer' (2:43) is the Qur'anic injunction, and it was the Prophet PBUH himself who, by his own actions, gave the details of its performance.

The Importance of the Sunnah

In reality, the revelations came down to the Prophet PBUH and Angel Jibreel still supplied him with the Sunnah, which explains it. A man once claimed that there is no need for the Sunnah and that the Qur'an is sufficient, but he was told, 'You are a stupid man. Do you find in the Book of Allah that the Dhuhr prayer consists of four rakats and recitation is not aloud in it? Does the Quran specify the number of prayers and the number of rak'ats in each one of them? Does it specify the amount of zakaat to be paid? Do you find this explained in the Qur'an?'

The Importance of the Sunnah

Likewise, the verse: wa aatuz-zakaata 'and give the Zakaat' (2:43) is again a command frequently repeated in the Glorious Qur'an, yet it was the Messenger of Allah PBUH who gave the rules and regulations for its payment and collection. Another example of this nature is zakaat-ul-fitr, the zakat that is paid at the end of the month of Ramadaan.

The Importance of the Sunnah

Al-Bukhaaree and Muslim record on the authority "Abdullaah Ibn 'Umar sthat Allah's Messenger PBUH made it obligatory for the Muslims to pay zakaa-tul fitr at the end of Ramadaan. Based on this narration and other similar reports, there is consensus that zakaat-ul-fitr is obligatory (waajib). There is absolutely no reference to zakaat-ul-fitr in the Qur'an, but there is still consensus that it is obligatory.

The Importance of the Sunnah

These are but three examples, but since Islam covers the entire sphere of human activity, for hundreds of points had to be explained by the Messenger of Allah PBUH through his example in words and deeds. The man, therefore, who claims to be a Muslim or embraces Islam, stands in need of both the Noble Qur'an and the Sunnah of the Prophet PBUH. No one can claim to be able to understand the Qur'an and know all its rulings without the assistance of the Sunnah.

The Sunnah clarifies what is undefined in the Quran, such as the religious obligations which are unspecified in the Qur'an. It provides the details and times and shows when the general is meant to be general in the Quran, and when Allah means a particular category by a general expression. The Sunnah adds, by divine inspiration, rulings to obligations confirmed by the text of the Qur'an, which are a consequence of them or connected to them. It provides rulings which are not in the Qur'an and are not additions to it. It should be remembered that the clarity of the Qur'an is general and universal. The Sunnah fleshes out the details and adds more information to the generality of the Qur'an

The Importance of the Sunnah

There are many verses in the Glorious Quran that point to the importance of the Sunnah. In reality, many verses give a clear indication that it is obligatory for a person who believes in Allah to follow the Sunnah. Muslim scholars state that the position of the Sunnah has been confirmed in over forty places in the Quran.

The Importance of the Sunnah in the Quran

'O you who believe,obey Allah and obey the Messenger(Soorat an-Nisaa', 4:59) 'Say [O Muhammad, to them]: If you truly love Allah, then follow me and Allah will love you and forgive your sins; for Allah is Oft-Forgiving, Most Merciful! (Soorat Aal-'Imraan, 3:31) 'Whoever obeys the Messenger has thus obeyed Allah, but as to whoever turns away, We have not sent you [O Muhammad], to watch over [their evil deeds]. (Soorat an-Nisaa', 4:80)

The following are but a few just a few of these verses:

'And obey Allah and the Messenger so that you may be shown mercy! (Soorat Aal-SImraan, 3:132) And whatever the Messenger gives you, take it; and whatever he forbids for you, desist from it. And be ever conscious of Allah; for Allah is strict in punishment! (Soorat Al-Hashr, 59:7)

The following are but a few just a few of these verses:

The Importance of the Sunnah in the Quran

Thus. it is Allah Himself who commands the Muslims to follow and obey the Prophet Muhammad PBUH . If anyone claims to follow the Qur'an, then he must also follow the Sunnah of the Prophet PBUH, as the Quran itself commands the Muslims to follow the Prophet PBUH. Therefore, it would be contradictory to claim to follow the Qur'an while denying one's obligation to follow the Sunnah.

Apart from the above Qur'anic verses that point to the obligation of obeying the Prophet a and the importance of the Sunnah, the Prophet himself clearly declared the importance of his own Sunnah and warned against abandoning it.

The Prophet's Pronouncement regarding the Importance of the Sunnah

The Prophet's Pronouncement regarding the Importance of the Sunnah

In Saheeh al-Bukhaaree and Saheeh Muslim, Allah's Messenger PBUH is recorded to have said, 'Whoever obeys me actually obeys Allah; but whoever disobeys me actually disobeys Allah! Hence, not following the Sunnah or the commands of the Messenger of Allah PBUH is tantamount to not following the commands of Allah Is. This proves that anything that comes from the Messenger PBUH as a matter of fact originates with Allah.

The Prophet's Pronouncement regarding the Importance of the Sunnah

Allah's Messenger PBUH is also reported as having said, 'I have left behind among you [two matters; if you adhere to them, you will never be misguided: the Book of Allah and the Sunnah of His Prophet ! (al-Haakim) Allah's Messenger PBUH also said, 'All [members of] my ummah will enter Paradise except those who refuse to do so. His Companions asked, 'Who would refuse?' He replied, 'Whoever obeys me will enter Paradise, but whoever disobeys me has refused to do so. (al-Bukhaaree) These reports make it abundantly clear that a Muslim must follow the Prophet's Sunnah in order to be rightly-guided.

The narration of the excellent practices and sayings of the Prophet PBUH from one person to another thus became essential during the lifetime of the Prophet . In fact, he himself used to give instructions with regard to conveying what he had taught. On the occasion of the Farewell Pilgrimage, he said, 'Let those who are present here carry [this message] to those who are absent! (al-Bukhaaree)

Narration of Hadeeth during the Prophet's Lifetime

The need of the Sunnah, its authority and its preservation are all traceable to the lifetime of the Prophet PBUH . It is generally known that the Prophet PBUH discouraged recording his own sayings and the Sunnah at the early stages of his mission in order to preserve the purity of the Qur'an and prevent the possibility of confusing between the Qur'an and his hadeeth.

Writing of Hadeeth during the lifetime of the Prophet PBUH

Writing of Hadeeth during the lifetime of the Prophet PBUH

He once said to his companions, 'Do not write what I say: If anyone has written anything which I have said other than the Quran, let him blot it out. You may speak about me and there is no objection to that, but whoever attributes a lie to me deliberately will have his place in Hell! (Muslim) But there are reports that during the latter part of his mission, that is, at a time when most of the Quran had been revealed and recorded, the Prophet PBUH responded positively 106 to the requests of some of his Companions to write down his utterances. Therefore, by the time when much of the Quran was received, memorized and documented, the Prophet PBUH permitted documentation of his sayings.

Writing of Hadeeth during the lifetime of the Prophet PBUH

Al-Bukhaaree and several other traditionists (muhaddithoon) have recorded that in the year 8 AH, on the occasion when the Prophet PBUH victoriously returned to his native city of Makkah, Allah's Messenger PBUH delivered a sermon on the rights and duties of Muslims and other important matters. A man from Yemen, Abu Shaah, who was present at the time said, 'Messenger of Allah! Have this written out for me! The Prophet PBUH commanded, 'Write it dowr for Abu Shaah.

Writing of Hadeeth during the lifetime of the Prophet PBUH

The Prophet a is also reported as having said, 'May Allah make radiant the face of a mar who has heard what I said and has preserved it in his memory until he conveys it to another. Perhaps the person he conveyed it to has a better understanding than him! (at-Tirmidhee) Abu Daawood and at-Tirmidhee have also reported that "Abdullaah ibn 'Amr ibn al-'Aas used to write down the Prophet's sayings with his knowledge and permission so that he might not forget them.

Writing of Hadeeth during the lifetime of the Prophet PBUH

Some people told him not to do so, saying that the Prophet PBUH was a human being after all who may be angry at times and pleased at times and that it would not be right to record anything he said. 'Abdullaah went to the Prophet PBUH and asked, 'May I write down whatever I hear from you?' The Prophet PBUH replied, 'Write [it down]. By the One in whose Hand my soul is, nothing comes out of it except the truth, pointing to his mouth. This means that he always spoke the truth whether he was angry or pleased.

Writing of Hadeeth during the lifetime of the Prophet PBUH

Al-Bukhaaree has also reported in his Saheeh that Abu Hurayrah said, 'None of the companions of the Messenger of Allah PBUH has narrated more hadeeth than I have, except Abdullaah ibn Amr, because he used to record the hadeeth but I did not do so! Arabs, Arab poets and genealogists were renowned for the performance of amazing feats of memory and relied on this a great deal, and these traditional skills were employed in the cause of Islam.

Writing of Hadeeth during the lifetime of the Prophet PBUH

Abu Hurayrah had a photographic memory. He came to Madeenah in the year 7 AH when the Prophet PBUH was at Khaybar. He followed him there and accepted Islam. From that time onward he never left the Prophet PBUH and was day and night in his attendance as his most faithful servant. This accounts for the great number of traditions (ahaadeeth) attributed to him.

Writing of Hadeeth during the lifetime of the Prophet PBUH

His belly was easily satisfied. He ate noleavened bread (the Arabic word used by al-Bukhaaree is al-khameer) and wore no showy garments.He did not pursue any trade but preferred to remain in attendance on the Prophet . Abu Hurayrah related some 5374 ahaadeeth. There is nothing to be surprised about this. There were Arabs in the past who memorized a total of 5000 long poems, and there are many examples of this throughout Arab history.

Writing of Hadeeth during the lifetime of the Prophet PBUH

Abu Hurayrah Used to ascribe the strength of his memory to the Prophet's blessing on him. Hearing the fame of his memory, Marwaan ibn al-Hakam, the governor of Madeenah, on one occasion, decided to test his memory. He sent for him, and after having talked to him about several matters, he began to ask him about the hadeeth of the Prophet PBUH. Behind a curtain was a scribe, who was writing down everything that Abu Hurayrah said, while Abu Hurayrah was totally unaware of the arrangement.

Writing of Hadeeth during the lifetime of the Prophet PBUH

The scribe relates, 'Marwaan went on asking and I went on writing, and the hadeeth grew considerable in number. After the lapse of a year, Marwaan sent for Abu Hurayrah again, and I was seated once more behind the curtain. He went on questioning him on the same traditions, and I was comparing what he said now with what he had narrated before!This establishes not only the truth of Abu Hurayrah's strong memory but also the fact that, by Marwaan's orders, a number of ahaadeeth that Abu Hurayrah narrated were documented and that they were also verified by way of comparison with the original. (See Dr. Hamidullah in his classic work entitled An Introduction to the Conservation of Hadeeth; p. 51)

Writing of Hadeeth during the lifetime of the Prophet PBUH

It should be remembered that according to the Islamic belief, the Noble Qur'an is Allah's final revelation, Muhammad PBUH is Allah's final messenger PBUH and that Allah commands the Muslims to follow the Sunnah of the Prophet PBUH . If the Sunnah was not preserved, this would not be consistent with Allah's mercy, wisdom and justice.

Writing of Hadeeth during the lifetime of the Prophet PBUH

The Companions of the Prophet PBUH were fully aware of their responsibility for conveying the hadeeth of the Prophet PBUH and they did this with great accuracy. Certainly, in general, one of the ways of preserving something is to record it. And the recording of the hadeeth of the Prophet PBUH actually began during the Prophet's lifetime. The Prophet PBUH made the Companions realize that it was their responsibility to learn what he said and to convey it to others just as they heard it.

It is significant to note that Allah's Messenger PBUH himself sent hundreds of letters to several kings, emperors and tribal chiefs. In reality, these were nothing more than the Prophet's hadeeth. The first steps for the preservation of hadeeth were thus taken in the lifetime of the Prophet PBUH and continued after his death.

Letters Sent by the Prophet

Letters Sent by the Prophet

In his monumental work Studies in Early Hadeeth Literature, Dr. Muhammad Mustafa A'zami has listed some fifty companions of the Prophet PBUH who had recorded hadeeth (A zami p. 34-60). In fact, Dr. A'zami has compiled a list of more than 400 scholars who had documented hadeeth, all of whom lived and died before the year 250 AH. Many of them are from before the time of "Umar ibn Abdul-Azeez, who is inaccurately credited, by some modern scholars, with having been the first person to ask for the compilation of hadeeth. "Umar in Abdul-Azeez ruled towards the close of the first century. He died in the year 101 AH.

Letters Sent by the Prophet

Recent research has established that almost all the ahaadeeth of the Prophet PBUH were written down in the life of the Companions, which stretched to the end of the first century. One may then ask: What happened to these early works? This is a perfectly genuine question. Dr. A'zmi says, 'These books were not destroyed, nor did they perish, but were absorbed into the works of later authors. When the encyclopaedia-type books were produced, scholars did not feel the necessity to keep the early books or booklets, and so slowly they disappeared! (Studies in hadeeth Methodology and Literature, p. 75)

With the Prophet's death, the collection of hadeeth yet entered another stage. Every case that came up for decision had now to be referred either to the Noble Qur'an or to some judgement or saying of the Messenger of Allah PBUH . The Prophet's judgements thus gained a wide circulation. There are plenty of cases on record in which a right was claimed on the basis of a judgement or saying of the Prophet PBUH , and evidence was demanded as to the authority of the saying or hadeeth. Thus there was a twofold process at work. Not only the trustworthiness or authenticity of the particular hadeeth was established beyond doubt, but the hadeeth also gained a wide circulation from being the knowledge of a few; it passed on to that of many.

Collection of Hadeeth Continued after the Death of the Prophet

Collection of Hadeeth Continued after the Death of the Prophet

Yet this was not the only factor that gave a spark to the spread of the knowledge of hadeeth. There was another factor of the utmost importance. To the Companions of the Messenger of Allah PBUH , the religion which he had brought was a priceless diamond; a thing which they valued above everything else. For its sake they had given up their business, their relatives and their very homes.They had laid down their lives to defend it. To carry the divine blessing, this greatest gift of Allah to other people had become the supreme goal of their lives.

Collection of Hadeeth Continued after the Death of the Prophet

Hence the spread of its knowledge was their first and foremost concern. They were faithful to the great obligation, which was laid on them. They went eastwards and westwards and northwards. In whichever direction they went, and to whichever country they travelled, they carried with them the message of the Qur'an and the Sunnah. Every one of them who had but the knowledge of one-incident relating to the Prophet's life considered it his duty to deliver it to others.

Collection of Hadeeth Continued after the Death of the Prophet

Their places of residence, in fact, became institutions for the spread of the knowledge of hadeeth. Abu Hurayrah alone had eight hundred disciples. "Aa'ishah's house, too, was resorted to by hundreds of ardent pupils. The reputation of 'Abdullaah in 'Abbaas was equally great. In spite of his youth, he had a foremost place among the counsellors of 'Umar ibn al-Khattaab on account of his knowledge ofthe Quran and the Sunnah.

The zeal of the new generation for the acquisition of religious knowledge was such that the students regularly travelled from one place to another to complete their knowledge of the Sunnah. Some would journey long distances to obtain firsthand knowledge about one hadeeth only. It is reported that Jaabir in 'Abdullaah & travelled from Madeenah to Syria for the sake of a single hadeeth. It was a month's journey as Jaabir himself states in a report (al-Bukhaaree). AI-Bukhaaree's famous commentary Fathal-Baaree relates several incidents of this type.

Travels for the Purpose of Seeking Hadeeth

Travels for the Purpose of Seeking Hadeeth

Abu Ayoob al-Ansaaree for instance, is related to have undertaken a long journey to hear a saying of the Prophet a from Uqbah ibn 'Aamir. He travelled all the way to Egypt. He told Uqbah that only he and Uqbah were left who had heard that particular hadeeth directly from the Prophet PBUH . After hearing the hadeeth, his purpose was over in Egypt and thus returned to Madeenah. Saeed ibn al-Musayyab is reported to have said that he used to travel for days and nights in search of a single hadeeth.

Travels for the Purpose of Seeking Hadeeth

This establishes beyond doubt that documentation of hadeeth became a major preoccupation of the scholars, which they pursued as a form of service to Islam and a means of gaining the pleasure of Allah. In the second century of the Hijrah, hadeeth began to assume a more permanent shape, and written collections began to see the light of day. Hundreds of hadeeth students were engaged in the work of learning it in various centres. But with every new teacher and student the work of preserving the names of the transmitters along with the hadeeth itself was becoming difficult.

Travels for the Purpose of Seeking Hadeeth

As time passed, the chains of transmitters (asaaneed; singular. isnaad) grew longer and the details of names, places, and dates in them became burdensome for memory. Written collections of hadeeth had thus become essential. The third century of the Hijrah marked, yet again, a new phase in the documentation of hadeeth. This great work reached its peak in the third century of the Hijrah.

6. What did the Muslims do after the death of the Prophet I with regard to the compilation of hadeeth?

5.Aside from relying on memory, how else was the Prophet's hadeeth preserved?

4. Write a note about Abu Hurayrah's amazing memory and how it was, along with other Companions'memories, the key to preserving the hadeeth of the Prophet W.

2. Show the importance of Sunnah in Islam. Give a few references from the Qur'an and hadeeth to support your answer.

1. Define the terms hadeeth and Sunnah. What is the basic difference between them?

Review

Imaam Maalik's Al-Muwatta' is often described as the pioneering work among the hadeeth collections, even preceding in some ways that of al-Bukhaaree. The classification of its contents is organized in an order that is typical of the works of jurisprudence, or figh. That is why Al-Muwatta' is sometimes identified as the work of both hadeeth and figh. Imaam Maalik revised and strengthened his work many times and it is said to have taken him forty years to complete it. As far as reliability is concerned, Al-Muwatta' stands in the first rank with al-Bukhaaree and Muslim. Imaam Maalik died in 179 AH. Al-Muwatta' has been translated into English.

Imaam Malik's Al-Muwatta'

The Major Collections of Hadeeth

The term musnad is derived from sanad, meaning authority, and the isnaad of a hadeeth means the tracing of it back through various transmitters to the Companion of the Prophet m on whose authority it is rested. The collections of hadeeth known as masaaneed (plural of musnad) are arranged, not according to the subject-matter of the hadeeth, but under the name of the Companion on whose final authority the hadeeth rested. The most important of this class is the Musnad of Imaam Ahmad ibn Hanbal, which contains about 30,000 reports. Imaam Ahmad was born in 164 AH and died in 241 AH, and is one of the four recognized imaams of hadeeth.

The Major Collections of Hadeeth

The Musnad of Imaam Ahmad ibn Hanbal

The most famous collections of hadeeth, however, are (1) the Saheeh (the sound or authentic) of Muhammad ibn Ismaa'eel al-Bukhaaree (d. 256 AH/870 (E), usually called al-Bukhaaree, (2) the Saheeh of Abul-Husayn Muslim in al-Hajjaaj (d. 261 AH/875 CE), usually called Muslim. These two Saheehs or as-Saheehayn (the Arabic dual of the word saheeh) are the most authentic of the six well-established collections. The other four are (3) those of Abu Daawood (d. 261 AH/875 CE); (4) at-Tirmidhee (d. 279 AH/892 CE); (5) an-Nasaa'ee, and (6) In Maajah (d. 273 AH/886 CE). These make up the Six Books or al-Kutut as-Sittah.

The Six Well-established Collections of Hadeeth

Mainly the works of al-Bukhaaree and Muslim are referred to as as-Saheehayn, or the two sound collections. But it is very important to realize that no one may call a hadeeth unreliable or weak merely because it has not appeared in al-Bukhaaree or Muslim. Almost all the other major collections contain many authentic ahaadeeth. Some of them, however, also contain a number of weak ahaadeeth. A detailed discussion concerning these Six Compilers of hadeeth is forthcoming.

The Six Well-established Collections of Hadeeth

There is no doubt at all that the collectors of hadeeth attached great importance to the trustworthiness of the narrators. Apart from this, they tried their best to find out that the report was traceable all the way back to the Prophet PBUH , through various necessary stages.

Rules of Criticism of Hadeeth as

Rules of Criticism of Hadeeth as

The Companions of the Prophet PBUH did not accept any hadeeth until they were fully satisfied that it came from the Messenger of Allah PBUH . Al-Muhaddithoon or Traditionalists (that is, those specialized in the field of hadeeth) adopted rules of criticism which were applied to the subject-matter of hadeeth. In judging whether a particular hadeeth was genuine or fabricated, the collectors not only undertook a thorough investigation regarding the trustworthiness of the transmitters but also applied several other rules of criticism, which are in no way inferior to modern scientific methods.

• If it was contrary to the text of the Qur'an • If it was against the plain teachings of Islam • If the subject-matter or words were unsound or incorrect; for example, the words were not in accordance with the Arabic medium, or the text was unbecoming to the dignity of the Prophet • If it contained threatening of heavy punishment for ordinary sins or promises of mighty reward for slight good deeds • If the time and conditions of its narration contained evidence of forgery • If it was opposed to any recognized historical fact

Rules of Criticism of Hadeeth as

A hadeeth was not accepted under any of the following conditions:

Rules of Criticism of Hadeeth as

This list is, however, not comprehensive. Many other criteria are also employed to determine the genuineness of a certain hadeeth. In fact, a complete science has been evolved, the sole objective of which is the research into the meaning, the form and the way of transmission of the Prophet's ahaadeeth. In our own times, 'Abdul-Qaadir al-Arnaa'oot, Shu'ayb al-Arnaaoot, Muhammad Naasirud-Deen al-Albaanee and several other scholars have done a great deal to help revive the study of hadeeth.Shaykh al-Albaanee's works in which he discusses the status of hadeeth in the greatest details are his own collections of authentic ahaadeeth, which run into many volumes. Besides, Shaykh al-Albaanee has sorted weak ahaadeeth and put them in several volumes. Shaykh Naasirud-Deen al-Albaanee died in 1999, in Amman, Jordan. He was 88 years old.

Those who were engaged in the spread and study of hadeeth looked upon every report as a different hadeeth when even a single narrator of the hadeeth was changed. Consider, for example, a hadeeth whose original narrator is Abu Hurayrah . Now Abu Hurayrah had 800 disciples, and the same hadeeth might have been reported by ten of his disciples with or without any change.

Method of Counting Different Narrations

Each of these reports, according to hadeeth collectors, forms a separate hadeeth. Thus the number would go on increasing as the number ofreports increase. That this was the method of Al-Bukhaaree's counting of narrations is clear from his work Saheeh al-Bukhaaree, which with the change of even one narrator in chain of, say, four or five,considers the report to be different or separate.

Method of Counting Different Narrations

Every hadeeth consists of two parts. Here is a hadeeth quoted from Al-Bukhaaree: Al-Bukhaaree said that Sulaymaan Abu ar- Rabee informed him saying that Ismaa'eel ibn Ja'far said that Naafe ibn Maalik informed him on the authority of his father that Abu Hurayrah related that the Prophet PBUH said, 'The signs of a hypocrite are three: Whenever he speaks, he tells a lie; whenever he makes a promise, he breaks it; and whenever he is entrusted with something, he proves to be dishonest! This hadeeth contains a series of names of narrators and then the actual subject relating to the Prophet PBUH arrives.

The Isnaad - Chain of Transmitters

The Isnaad - Chain of Transmitters

The first portion is called isnaad, while the actual statement or information relating to the Prophet PBUH is called man (literally, text). The isnaad, according to the Arabic lexicography, means something on which something else relies. As we rely on the narrators for the knowledge of the statement of the Prophet I, this chain is called isnaad. Its plural is asaaneed.Sometimes, the term tareeq is used instead of isnaad, and sometimes the term wash is used for the same purpose! (Studies in Hadeeth Methodology and Literature: M. M. A zami; p. 32)

A hadeeth that is categorised as saheeh is one with a continuous chain of transmitters (isnaad) all the way back to the Prophet PBUH, or a Companion, consisting of persons who also possess good memories and whose narration is not outlandish or odd (shaadhdh), while it is, at the same time, free of both obvious and hidden defects. A saheeh hadeeth must not be outlandish in the sense that it does not contradict a reliable hadeeth that is reported by a large number of transmitters, or even by one transmitter of higher authority and ranking.

The Saheeh Hadeeth

The most important division of hadeeth is into saheeh (authentic), hasan (acceptable, good), and da'eef (weak).

Different Categories or Classes of Hadeeth

A hadeeth that is categorised as hasan is one that falls between the saheeh and da'eef, and although its narrators are known for their truthfulness, they have not attained the highest degree of reliability and prominence.

The Hasan Narration

Different Categories or Classes of Hadeeth

A hadeeth that is categorised as da'eef is one that fails to qualify the conditions of saheeh and hasan. The weakness in da'eef may be due to the chain of transmitters or isnaad, or in the text (matn), or in both. There are many varieties of da'eef narrations, and each is named according to the cause of weakness, whether it stems from the chain of transmitters or the text itself.

The Da'eef Hadeeth

Different Categories or Classes of Hadeeth

This is a kind of hadeeth in which Allah's Messenger PBUH speaks to his community and relates what he says directly from Allah Most High. Such hadeeth generally takes one of the following forms: (1) The Prophet PBUH says from among the sayings he related from his Lord...,(2) Allah Most high has said ...,(3) Allah's Messenger PBUH said that Allah has said...,

Hadeeth Qudsee (Sacred Hadeeth)

Hadeeth Qudsee (Sacred Hadeeth)

A hadeeth qudsee is also known as hadeeth llaahee and hadeeth rabbaanee. It is called hadeeth qudsee because the speech is attributed to Allah Most High in which case the Messenger of Allah PBUH merely acts as a conveyer of the divine message. The term qudsee means sacred, divine or pure. A hadeeth qudsee is so named because, unlike the majority of ahaadeeth which are Prophetic ahaadeeth, their authority (sanad) is traced back not to the Prophet PBUH but to Almighty Allah.

Hadeeth Qudsee (Sacred Hadeeth)

The Glorious Quran is the real Word of Allah, Most High, and the Messenger of Allah PBUH had only to receive it and then to teach it to the people, explain it to them and act upon its dictates. It is very important to realize that other ahaadeeth which are not called hadeeth qudsee cannot be said to be uninspired by Allah. The important point is that a hadeeth qudsee is not part of the Qur'an although its wording comes directly from Allah. Allah's Messenger PBUH narrated such sacred ahaadeeth as Allah's words. This indicates that they are words from Allah, but it was made clear to the Prophet PBUH that they did not form part of the Qur'an.

Hadeeth Qudsee (Sacred Hadeeth)

In reality, the Sunnah or hadeeth is a revelation from Allah: It is unrecited revelation. It is the Prophet's exposition of the Qur'an, or the Quran interpreted. It is important to realize that the Qur'an says about the Prophet PBUH 'He does not speak of his own desire! (Surat an-Najm, 53:3)

It is obligatory for a person who believes in Allah to follow the Sunnah. In fact, the Sunnah is the iron framework of the House of Islam. If you remove the framework of a building, it will break down like a house of cards. Not following the Sunnah or the teachings of the Prophet PBUH is the same as not following the commands of Allah is. Hence, accepting the Prophet's commands, decisions and rulings is part and parcel of faith. Following the Prophet PBUH is the key to Allah's love, guidance and real life. The Sunnah of the Prophet PBUH is, therefore, next to the Qur'an, the second source of Islamic Law. Denial of the Sunnah is in reality tantamount to denial of the Glorious Quran. Anyone who refuses to follow the Sunnah as embodied in the authentic hadeeth has left the fold of Islam.

The Obligation to Follow the Sunnah

The Obligation to Follow the Sunnah

Jamaal ad-Deen Zarabozo observes, By the grace of Allah, unlike the Messengers who preceded the Prophet Muhammad PBUH, Allah has preserved for Muslims the actual statements and actions of His last Prophet. The Prophet's statements, actions and even his physical appearance are all captured in the body of literature known as the hadeeth literature. Virtually nothing has been lost from his life. A Muslim can know exactly how he prayed, fasted, engaged in sport and participated in daily matters with his fellow Companions. He can visualize how he ate, drank and sat. Such a miraculous and complete record cannot be found for any other historical figure since man's creation. This is actually another sign of the truth of the Prophethood of Muhammad, peace be upon him.' (Towards Understanding Our Religion, vol. 1 p. 282-3)

6.Why is it obligatory to follow the Sunnah? What would happen if one decides to follow only the Glorious Qur'an?

5. What is a hadeeth gudsee? How is it different from the Prophetic hadeeth?

4.What are the various classes/categories of hadeeth? Describe each class.

3. What is an isnaad and asaaneed? What two other names is the isnaad known by?

2. Under what general conditions was a hadeeth not accepted?

1.Name the major collections of hadeeth.

Review

For Further Reading

1. Dr. Mustafa as-Siba'ee, The Sunnah and its Role in Islamic Legislation, International Publishing House, Riyadh, Saudi Arabia, 1st, Edition, 2008 2. Dr. Yusuf al-Qaradawi, Approaching the Sunnah, IIIT, London, UK & Washington, USA, 2006. 3. Dr. Muhammad Mustafa A'zami, Studies in Early Hadeeth Literature, Islamic Book Trust, Malaysia, 2000. 4. Dr. Muhammad Mustafa A'zami, Studies in Hadeeth Literature and Methodology, Lahore, Pakistan, Suhail Academy, 2002. 5. Jamaal ad-Deen M. Zarabozo, The Authority and Importance of the Sunnah, al-Basheer Publications & Translations, 2000. 6. Muhammad Zubayr Siddiq, Hadeeth Literature: Its Origin, Development and Special Features. Calcutta University Press, 1961. 7. Muhammad Häshim Kamali, A Textbook of Hadeeth Studies. The Islamic Foundation, Leicester, UK, 2009.

THANKS!