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sir plz plz lz plz plz plz ans my other questions also
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Lets wrap up Islamiat Paper: you have doubts post them and get the solutions
- Thread starter Irfan Atique
- Start date
- Messages
- 1,358
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you have to write all the five stages
- Messages
- 1,358
- Reaction score
- 1,289
- Points
- 173
Question: Briefly describe the main events of the caliphate of Usman? [10]
Answer: Uthman was the third caliph. He continued the policy of expanding the Islamic territories. He expanded the state towards the east and in the Mediterranean and crushed many rebellions. During the early years, the process of expansion of the Empire continued. The army moved in all directions and for the first time in Islamic History, utilized naval power. During his caliphate, for the first time a fleet of nearly 500 ships was built to fight with the Greeks on the Mediterranean Sea. His earliest focus was the Persian Empire in the East. Khurasan, Merv, Tus, Sarakhs and the then Khawarzim were captured in 650 AD. This bought 40,000 captives and rich booty to Medina. Towards the West, the Byzantines forces were defeated and Cyprus was conquered in 649 AD. In North America, Libya, Morocco, Algeria and Tunisia were conquered by the middle of the 7th century. In 651 AD, the standardization of the Quran on the basis of Mushaf-e-Hafsa was done. Recitation on the model of only this copy was allowed and the rest burnt. Official copies dispatched to all provincial capitals. Two of the original manuscripts of his time exist even today Continued to improve on the administrative network laid down by the previous Caliphs. Regrouped some of the provinces and created new provinces for the newly conquered territories. Majlis-e-Shoora or council of consultation was maintained. Held periodic conference of the district authorities in order to keep him informed of the conditions of the country Used to hear public complaints after Friday prayers. He allowed Arabs to acquire agricultural lands in the conquered territories. Expanded the Prophet’s mosque and constructed new mosques, inns, border outposts etc. He made arrangements for the supply of drinking water for travellers by digging wells by the sides of roads and highways, a dam was built to protect Medina from floods Raised the salaries of the officers and the armed forces. Increased the allowances paid to people by 25% is said to have sent religious teachers to India to spread Islam. During the last years of his Caliphate, he faced serious difficulties that eventually led to his martyrdom in 35 AH. He was a very gentle and soft hearted person. The people who wanted to create chaos among Muslims took advantage of his soft nature. Umar was a very strict administrator and the machinery of the government worked smoothly in his time. Usman used to overlook the minor faults of the appointed Amils, provincial heads as well as the new converts. They took advantage of his leniency and rebelled against him. Abdullah bin Saba, a Yemenite Jew who outwardly accepted Islam, embarked on a subtle campaign of creating dissension (conflict) among the Muslims. He and his followers established their headquarters in Egypt and began to circulate forged letters that complaints against the Caliph, his governors and other state officials. Efforts were made to highlight the long forgotten rivalry between Banu Hashim and Banu Umayya. Usman did not take timely action against him. Even some of the noblest actions of his were misprojected before the public; for example, the standardization of the Quran and the expansion of the compound of the Kaabah. That uprisings in Iraq, Kufa and Egypt finally in 35 AH troops from all three provinces arrived at Medina to take their complaints directly to the Caliph. Usman had pacified them and they were on their way home when they got a hold of a letter supposedly from ‘Usman to the Governor of Egypt to have the leaders of the group put to death on their return. Seeking vengeance they returned and killed him. One of the main allegations against him was that he had appointed his inefficient relatives as governors. There were 12 provinces in the country and he appointed his relatives in 4: Egypt, Syria, Kufa and Basra. All the governors appointed by him were people of great caliber. AmeerMuaviya, a relative of his was appointed by Umar as the governor of Syria and Usman let him continue his job because he was doing it well. Abdullah bin Saad, his foster brother, was appointed governor of Egypt also by Umar. Usman appointed Saad bin Abi Waqqas as governor of Kufa. When he was unable to control the situation there, he was replaced by Waleed bin Uqba (Usman’s foster brother) who proved his worth. Abu Musa Ashari was deposed at the demand of people of Basra, was replaced by Abdullah bin Amir (Usman’s cousin) according to the wishes of the people. He proved very successful Thus none of the governors appointed by him proved a failure. It was also alleged that he was too lenient and did not keep a check on his governors. He, unlike Umar, gave the governors a free hand in running the provinces and did not interfere in there day to day affairs. His burning of the Quran was seen by some as destroying God’s Word. This was done after consultation with the other companions and it was a great service that he rendered to Islam. He gave convincing reply to each of the charges in the presence of the Prophet’s companions. His explanation was accepted. The rebels however struck to one point—their demand to depose the Caliph. To achieve this end, finally in 35 A.H troops from Egypt, Kufa and Basra marched to Medina and encamped outside the capital. Usman had pacified them and they were on their way home when they got hold of a letter supposedly from ‘Usman to the governor of Egypt to have the leaders of the group put to death on their return. Seeking vengeance they returned and killed him.
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(a)
(b)
Write about how thefourRightlyGuided Caliphs are rolemodelsforleaders today.[10]
(b)
Write about how thefourRightlyGuided Caliphs are rolemodelsforleaders today.[10]
- Messages
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- 273
its says about two of the caliphs........if i write all tis it would be tooo much
- Messages
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- 173
Question: Briefly describe the main events of the caliphate of Abu Bakr ? [10]
Answer: Expedition to Syria:
The Prophet (S.A.W) before his death had appointed Usamah bin Zaid (R.A) to lead an expedition against Syrians (Byzantians) in order to avenge the death of his father Hazrat Zaid bin Haris (R.A) in the battle of Mutah. When Usamah was about to leave, the news of the demise of Holy Prophet (S.A.W) came and departure of the army was postponed. This last expedition of Prophet Muhammad (S.A.W) was fulfilled by Hazrat Abu Bakr Siddique (R.A) as his first task after becoming the first caliph. Usamah left for Syria and only after 40 days returned to Madinah with a great victory.
Refusal to pay Zakat:
The issue of the refusal to pay Zakat was a greatest of the moral courage of Abu Bakr as the first Caliph of the Holy Prophet. After the demise of the Holy Prophet many surrounding tribes of Medina which had offered allegiance to Islam, sent a deputation to Abu Bakr with the proposal that their agreement with the Muslims had ended. A fresh agreement was necessary in which they should be relieved from the obligation to pay Zakat. Abu Bakr argued that Zakat was a fundamental injunction of Islam and had to be paid. Seeing their proposal being rejected these tribes decided to forego Islam. Their decision was to attack Medina when the main Muslim army was in Syria. They attacked at night but found Abu Bakr with his army ready to fight. The apostates were defeated; many tribesmen died while others fled in confusion. After this battle many tribes sent their delegates to Medina, offered allegiance and paid Zakat.
Apostasy Movement:
After the Prophet’s death, some of the people rose in revolt against the authorities in Medina and renounced Islam. Abu Bakr, without any delay, launched an expedition against this movement. After collecting the troops at Medina, he divided them into eleven battalions each with an experienced commander, and sent them in eleven different directions to crush these revolts. He instructed each commander to first invite these tribes to Islam. If any refused to comply they were to be attacked. Some of the tribes accepted Islam but the others were stubborn and were dealt with harshly. All campaigns were successful and Abu Bakr was able to re-establish control of Islam throughout the Peninsula.
False Prophets:
In the last days of the Prophet’s life some misguided people arose to claim prophet hood. When Abu Bakr was elected as the Caliph they started their preaching openly. Among these false prophets were Tulaiha, Aswad Ansi, Musailamah and Sajjah. Tulaiha belonged to the Banu Asad tribe in the northern Arabia. An army under Khalid bin Walid was sent which met them at Buzaka. After a fierce battle Tulaiha’s army surrendered and he himself fled to Syria. He embraced Islam during the time of the second Caliph.
Aswad Ansi belonged to the Ansi tribe in Yemen. He was an ugly man who kept his face veiled all the time. He was nicknamed ‘’the veiled prophet’’. Being leader of his tribe he revolted with the cooperation of the neighbouring chiefs. He was the first false prophet who collected a large army in open revolt against Islam. He was defeated and killed by the Muslims.
The most dangerous of the false prophets was Musalima. He belonged to a tribe of central Arabia. His tribe accepted him as a prophet. Abu Bakr sent Shurbhil and Ikramah to crush the rebellion; later Khalid bin Walid joined them. Musalima,s army was defeated after a fierce battle at Yamamah in 633AD.Musalimah was killed. In this battle about 800 Muslims were martyred. Amongst them were 360 Huffaz (memorizers of the Holy Qur’an).
Sajjah was a woman who belonged to the Bani Tamim tribe. She claimed to be a prophetess and succeeded in mustering a large following. When Musalimah heard about her claim he invited her to Yamamah. They decided to join forces and later Musailma married her which ended her adventure of prophet hood and she lived in obscurity for the rest of her life. When the Muslims conquered Iraq she entered the circle of Islam along with her tribe.
Conquest:
The Arabian Peninsula was surrounded by the two great empires of that time on its north eastern side was the border of Persian Empire (Sassanid) while the northern part of the peninsula was bordered by the Byzantine Empire. Hazrat Abu Bakr (R.A) readily took action against the Persians who had proved to be perilous to the newly established faith. The Muslim Army to achieve this purpose fought several battles such as the battle of Kazimah in 633 A.D against Hurmos. The Muslim army under the leadership of Khalid bin Waleed defeated the Persians and Hormos was killed. Hira was also conquered by Khalid bin Waleed after which most of the Iraq came under Muslim rule. The Persians at Anbar surrendered to Muslim army and agreed to pay Jizya. Anbar also came under Muslim rule.
Abu Bakr (R.A) also organized the Muslims to fight against the Byzantines who were the most powerful enemies of Islam. Muslims were successful in both the battles of Basra in 634 A.D and in the battle if Ajnadein and Damascus was also besieged.
Compilation Of The Qur’an:
In the battle of Yamamah several Huffaz laid down their lives. Hazrat Umar approached Hazrat Abu Bakr about the compilation of the Holy Qur’ran. He was of the opinion that soon the preservation of the Qur’an will become a major problem owing to the deaths of the Huffaz. Abu Bakr did not agree in the beginning but was later convinced by Umar and he ordered the compilation of the Holy Book under the supervision of Zaid bin Sabit.
Answer: Expedition to Syria:
The Prophet (S.A.W) before his death had appointed Usamah bin Zaid (R.A) to lead an expedition against Syrians (Byzantians) in order to avenge the death of his father Hazrat Zaid bin Haris (R.A) in the battle of Mutah. When Usamah was about to leave, the news of the demise of Holy Prophet (S.A.W) came and departure of the army was postponed. This last expedition of Prophet Muhammad (S.A.W) was fulfilled by Hazrat Abu Bakr Siddique (R.A) as his first task after becoming the first caliph. Usamah left for Syria and only after 40 days returned to Madinah with a great victory.
Refusal to pay Zakat:
The issue of the refusal to pay Zakat was a greatest of the moral courage of Abu Bakr as the first Caliph of the Holy Prophet. After the demise of the Holy Prophet many surrounding tribes of Medina which had offered allegiance to Islam, sent a deputation to Abu Bakr with the proposal that their agreement with the Muslims had ended. A fresh agreement was necessary in which they should be relieved from the obligation to pay Zakat. Abu Bakr argued that Zakat was a fundamental injunction of Islam and had to be paid. Seeing their proposal being rejected these tribes decided to forego Islam. Their decision was to attack Medina when the main Muslim army was in Syria. They attacked at night but found Abu Bakr with his army ready to fight. The apostates were defeated; many tribesmen died while others fled in confusion. After this battle many tribes sent their delegates to Medina, offered allegiance and paid Zakat.
Apostasy Movement:
After the Prophet’s death, some of the people rose in revolt against the authorities in Medina and renounced Islam. Abu Bakr, without any delay, launched an expedition against this movement. After collecting the troops at Medina, he divided them into eleven battalions each with an experienced commander, and sent them in eleven different directions to crush these revolts. He instructed each commander to first invite these tribes to Islam. If any refused to comply they were to be attacked. Some of the tribes accepted Islam but the others were stubborn and were dealt with harshly. All campaigns were successful and Abu Bakr was able to re-establish control of Islam throughout the Peninsula.
False Prophets:
In the last days of the Prophet’s life some misguided people arose to claim prophet hood. When Abu Bakr was elected as the Caliph they started their preaching openly. Among these false prophets were Tulaiha, Aswad Ansi, Musailamah and Sajjah. Tulaiha belonged to the Banu Asad tribe in the northern Arabia. An army under Khalid bin Walid was sent which met them at Buzaka. After a fierce battle Tulaiha’s army surrendered and he himself fled to Syria. He embraced Islam during the time of the second Caliph.
Aswad Ansi belonged to the Ansi tribe in Yemen. He was an ugly man who kept his face veiled all the time. He was nicknamed ‘’the veiled prophet’’. Being leader of his tribe he revolted with the cooperation of the neighbouring chiefs. He was the first false prophet who collected a large army in open revolt against Islam. He was defeated and killed by the Muslims.
The most dangerous of the false prophets was Musalima. He belonged to a tribe of central Arabia. His tribe accepted him as a prophet. Abu Bakr sent Shurbhil and Ikramah to crush the rebellion; later Khalid bin Walid joined them. Musalima,s army was defeated after a fierce battle at Yamamah in 633AD.Musalimah was killed. In this battle about 800 Muslims were martyred. Amongst them were 360 Huffaz (memorizers of the Holy Qur’an).
Sajjah was a woman who belonged to the Bani Tamim tribe. She claimed to be a prophetess and succeeded in mustering a large following. When Musalimah heard about her claim he invited her to Yamamah. They decided to join forces and later Musailma married her which ended her adventure of prophet hood and she lived in obscurity for the rest of her life. When the Muslims conquered Iraq she entered the circle of Islam along with her tribe.
Conquest:
The Arabian Peninsula was surrounded by the two great empires of that time on its north eastern side was the border of Persian Empire (Sassanid) while the northern part of the peninsula was bordered by the Byzantine Empire. Hazrat Abu Bakr (R.A) readily took action against the Persians who had proved to be perilous to the newly established faith. The Muslim Army to achieve this purpose fought several battles such as the battle of Kazimah in 633 A.D against Hurmos. The Muslim army under the leadership of Khalid bin Waleed defeated the Persians and Hormos was killed. Hira was also conquered by Khalid bin Waleed after which most of the Iraq came under Muslim rule. The Persians at Anbar surrendered to Muslim army and agreed to pay Jizya. Anbar also came under Muslim rule.
Abu Bakr (R.A) also organized the Muslims to fight against the Byzantines who were the most powerful enemies of Islam. Muslims were successful in both the battles of Basra in 634 A.D and in the battle if Ajnadein and Damascus was also besieged.
Compilation Of The Qur’an:
In the battle of Yamamah several Huffaz laid down their lives. Hazrat Umar approached Hazrat Abu Bakr about the compilation of the Holy Qur’ran. He was of the opinion that soon the preservation of the Qur’an will become a major problem owing to the deaths of the Huffaz. Abu Bakr did not agree in the beginning but was later convinced by Umar and he ordered the compilation of the Holy Book under the supervision of Zaid bin Sabit.
- Messages
- 1,358
- Reaction score
- 1,289
- Points
- 173
Question: How Many types of Hadis are there according to the reliability and memory of the Reporters Explain them?
The classification of the Hadis according to the reliability and memory of the reporters are:
1. Sahih (Sound)
2. Hassan (Good)
3. Zaeef (Weak)
4. Maudu (Fabricated or forged)
Sahih:
A Sahih Hadis is the one which has a continues unbroken chain of transmitters, made up of reporters of trustworthy memory from similar authorities, and which is found to be free from any irregularities that is in the text or defects that is the Isnad. The name Sahih is given to the absolutely correct (the authentic Hadis) in which there is no weakness. Of all the collectors of the Hadis, Al-Bukhari and Al-Muslim were greatly admired because of their tireless attempts to collect the authentic Hadis only.
Al-Hassan:
Ahadis which is not Sahih nor contains a disparaged reporter in its Isnad and which is reported through more than one root of narration, Al-Khatabi (d. 388 H) states a very concise definition of the Hassan Hadis that is “It is the one where its source is known and its reporters are unambiguous.” It is lower in status as compared to the Sahih Hadis. Examples of Hassan Hadis are Abu Daud, Tirmizi and Al-Hakim.
Zaeef:
Ahadis which fail to reach the status of Hassan is Zaeef. Usually, the weakness is one of the discontinuities in the Isnad, according to the precise nature of the discontinuity or one of the reporters having a disparaged character such as due to his telling lies, excessive mistakes, opposition to the narration of more reliable sources, involvement in innovation, or ambiguity surrounding his person.
The smaller the number and importance of defects, the less severe the weakness, the more the defects in number and severity, the closer the Hadis will be to being Maudu.
Maudu:
Al-Zahabi defines the Maudu (fabricated, forged) as the term applied to a Hadis in which the text of which goes against the established norms of the Prophet Muhammad (S.A.W) sayings or its reporters include a liar, example the forty Ahadis known as Wadaniyyah by Ali al-Ridah.
Question: Why is it important for Muslims to have collections of authentic Hadith? [4]
The Arabic word Hadith means “speech.” In Islam, Hadith relate to stories or narrations about Prophet Muhammad (S.A.W). Sometimes the Hadith may be a quotation of Prophet Muhammad. Or the Hadith might be a story about something that happened during his lifetime. The Hadith are used as legislative statements and are second only to the Quran in importance in Islam.
The Hadith are very important in Islam because they fill in the details on Islamic life. Where the Quran gives Muslims a broad framework for how we should live, the Hadith give us specific information. Here are some examples of how the Hadith give us specifics on general commandments from the Quran.
• The Quran commands Muslims to pray. - However, Prophet Muhammad (S.A.W) has informed us how and when to perform Islamic prayers in several Hadith.
• The Quran commands Muslims to make Hajj. - However, narrations describing the Hajj and Umrah of Prophet Muhammad (S.A.W) tell us how to make Hajj.
• The Quran commands Muslims to give Zakkat. - However, it is Hadith quoting narrations from Prophet Muhammad (S.A.W) that tell us who must pay Zakkat, and how much to give. To put it simple, the Hadith explain the Sunnah (practice or tradition) of Prophet Muhammad, (S.A.W).
Prophets of Allah are our guides and examples. In order to live a righteous life of monotheistic worship, we have to follow their example. The only prophet for whom we have detailed knowledge of their daily life is Prophet Mohammad (S.A.W). We can follow Prophet Muhammad’s tradition, or his Sunnah, by learning, studying, and implementing the authentic Hadith. The purpose of this website is to impart knowledge about the basics of Islam. However, even following the basics of Islam is impossible without using the Hadith.
The classification of the Hadis according to the reliability and memory of the reporters are:
1. Sahih (Sound)
2. Hassan (Good)
3. Zaeef (Weak)
4. Maudu (Fabricated or forged)
Sahih:
A Sahih Hadis is the one which has a continues unbroken chain of transmitters, made up of reporters of trustworthy memory from similar authorities, and which is found to be free from any irregularities that is in the text or defects that is the Isnad. The name Sahih is given to the absolutely correct (the authentic Hadis) in which there is no weakness. Of all the collectors of the Hadis, Al-Bukhari and Al-Muslim were greatly admired because of their tireless attempts to collect the authentic Hadis only.
Al-Hassan:
Ahadis which is not Sahih nor contains a disparaged reporter in its Isnad and which is reported through more than one root of narration, Al-Khatabi (d. 388 H) states a very concise definition of the Hassan Hadis that is “It is the one where its source is known and its reporters are unambiguous.” It is lower in status as compared to the Sahih Hadis. Examples of Hassan Hadis are Abu Daud, Tirmizi and Al-Hakim.
Zaeef:
Ahadis which fail to reach the status of Hassan is Zaeef. Usually, the weakness is one of the discontinuities in the Isnad, according to the precise nature of the discontinuity or one of the reporters having a disparaged character such as due to his telling lies, excessive mistakes, opposition to the narration of more reliable sources, involvement in innovation, or ambiguity surrounding his person.
The smaller the number and importance of defects, the less severe the weakness, the more the defects in number and severity, the closer the Hadis will be to being Maudu.
Maudu:
Al-Zahabi defines the Maudu (fabricated, forged) as the term applied to a Hadis in which the text of which goes against the established norms of the Prophet Muhammad (S.A.W) sayings or its reporters include a liar, example the forty Ahadis known as Wadaniyyah by Ali al-Ridah.
Question: Why is it important for Muslims to have collections of authentic Hadith? [4]
The Arabic word Hadith means “speech.” In Islam, Hadith relate to stories or narrations about Prophet Muhammad (S.A.W). Sometimes the Hadith may be a quotation of Prophet Muhammad. Or the Hadith might be a story about something that happened during his lifetime. The Hadith are used as legislative statements and are second only to the Quran in importance in Islam.
The Hadith are very important in Islam because they fill in the details on Islamic life. Where the Quran gives Muslims a broad framework for how we should live, the Hadith give us specific information. Here are some examples of how the Hadith give us specifics on general commandments from the Quran.
• The Quran commands Muslims to pray. - However, Prophet Muhammad (S.A.W) has informed us how and when to perform Islamic prayers in several Hadith.
• The Quran commands Muslims to make Hajj. - However, narrations describing the Hajj and Umrah of Prophet Muhammad (S.A.W) tell us how to make Hajj.
• The Quran commands Muslims to give Zakkat. - However, it is Hadith quoting narrations from Prophet Muhammad (S.A.W) that tell us who must pay Zakkat, and how much to give. To put it simple, the Hadith explain the Sunnah (practice or tradition) of Prophet Muhammad, (S.A.W).
Prophets of Allah are our guides and examples. In order to live a righteous life of monotheistic worship, we have to follow their example. The only prophet for whom we have detailed knowledge of their daily life is Prophet Mohammad (S.A.W). We can follow Prophet Muhammad’s tradition, or his Sunnah, by learning, studying, and implementing the authentic Hadith. The purpose of this website is to impart knowledge about the basics of Islam. However, even following the basics of Islam is impossible without using the Hadith.
- Messages
- 1,358
- Reaction score
- 1,289
- Points
- 173
Question: What are the rules set for checking individual Narrator by the Muslim Scholars of the compilers of Sihah sitta.?
The rules which are set to check the individual Narrator in the chain of transmitter of a Hadith are:
The narrator of the Hadis must be of firm faith and honest. He must be known for truthfulness in whatever he reports. The narrator must be trustworthy, reliable and righteous. He should understand what he report and know how a change of word can change the ideas in it. He should report exactly what he has learned from his teacher and not to use his own words. The narrator must have a very good sound memory. He should report what agrees with the reporters of others known to have good memories. A narrator cannot criticize someone that the Ummah has accepted. Examples are Imam Bukhari and Imam Muslim. Anyone who criticizes these great scholars would be considered to be from the people of innovation.
With these rules the compilers of authentic books of Ahadis were able to classify Hadis into types:
a) Sahih (the authentic)
b) Hassan (fair, about which little doubt)
c) Zaeef (weak, which raises many doubts concerning authenticity)
d) Maudu (fabricated, un-Islamic)
Qb: Explain how Isnad and Matan help the scholars in deciding the Hadis is authentic?
Answer: Isnad:
Sanad or Isnad refers to the chain of narrators that has reported any given Hadis. In the sciences of Hadis the Muslim Scholars agreed that the chain must begin from the Muhaddis of the Hadis and must ends at the Prophet Muhammad (S.A.W) or in the case of Hadis e-Qudsi ends at Allah (S.W.T). The concept of Isnad could be thought of as the core of the sciences of Hadis. No other religion, culture, or dynasty on the face of this earth has ever come up with such a precise method of bringing for statements of a person then with the Isnad system in Islam. One of the most famous Muslim scholar Abdullah bin Al Mubarak said “The Isnad to me is part of the Deen. If it wasn’t for the Isnad anyone would say anything he wanted” so we are the only Ummah of Prophet Muhammad (S.A.W) is also known as the Ummah of Isnad because no other religion in this present world has the weapon of Isnad. Isnad basically a rigorous testing of the links between individuals and transmitting the Hadis from the Muhaddis till it reaches Prophet Muhammad (S.A.W) and through this testing Muslims are certain of the authenticity of the Hadis.
Matan:
The Matan refers to the actual text of Hadis which is authentic in the actual Sunnah of Prophet Muhammad (S.A.W). It is the text of the tradition or what the Prophet Muhammad (S.A.W) actually said or did. The text or Matan of the Hadis must not conflict or contradict with the Holy Quran nor should it conflict with other reliable or authentic Hadis. For example the Holy Quran says “Establish prayer” and the Hadis of the Holy Prophet (S.A.W) explains it as “Pray as you see me praying” so this Matan of Hadis explains us the rules of praying Salah.
The rules which are set to check the individual Narrator in the chain of transmitter of a Hadith are:
The narrator of the Hadis must be of firm faith and honest. He must be known for truthfulness in whatever he reports. The narrator must be trustworthy, reliable and righteous. He should understand what he report and know how a change of word can change the ideas in it. He should report exactly what he has learned from his teacher and not to use his own words. The narrator must have a very good sound memory. He should report what agrees with the reporters of others known to have good memories. A narrator cannot criticize someone that the Ummah has accepted. Examples are Imam Bukhari and Imam Muslim. Anyone who criticizes these great scholars would be considered to be from the people of innovation.
With these rules the compilers of authentic books of Ahadis were able to classify Hadis into types:
a) Sahih (the authentic)
b) Hassan (fair, about which little doubt)
c) Zaeef (weak, which raises many doubts concerning authenticity)
d) Maudu (fabricated, un-Islamic)
Qb: Explain how Isnad and Matan help the scholars in deciding the Hadis is authentic?
Answer: Isnad:
Sanad or Isnad refers to the chain of narrators that has reported any given Hadis. In the sciences of Hadis the Muslim Scholars agreed that the chain must begin from the Muhaddis of the Hadis and must ends at the Prophet Muhammad (S.A.W) or in the case of Hadis e-Qudsi ends at Allah (S.W.T). The concept of Isnad could be thought of as the core of the sciences of Hadis. No other religion, culture, or dynasty on the face of this earth has ever come up with such a precise method of bringing for statements of a person then with the Isnad system in Islam. One of the most famous Muslim scholar Abdullah bin Al Mubarak said “The Isnad to me is part of the Deen. If it wasn’t for the Isnad anyone would say anything he wanted” so we are the only Ummah of Prophet Muhammad (S.A.W) is also known as the Ummah of Isnad because no other religion in this present world has the weapon of Isnad. Isnad basically a rigorous testing of the links between individuals and transmitting the Hadis from the Muhaddis till it reaches Prophet Muhammad (S.A.W) and through this testing Muslims are certain of the authenticity of the Hadis.
Matan:
The Matan refers to the actual text of Hadis which is authentic in the actual Sunnah of Prophet Muhammad (S.A.W). It is the text of the tradition or what the Prophet Muhammad (S.A.W) actually said or did. The text or Matan of the Hadis must not conflict or contradict with the Holy Quran nor should it conflict with other reliable or authentic Hadis. For example the Holy Quran says “Establish prayer” and the Hadis of the Holy Prophet (S.A.W) explains it as “Pray as you see me praying” so this Matan of Hadis explains us the rules of praying Salah.
- Messages
- 1,358
- Reaction score
- 1,289
- Points
- 173
Question: What is the importance of Hadith in Islamic teachings? [10]
Answer: The two fundamental sources of Islam are the Quran (the word of God) and the Sunnah (the example) of the Prophet (peace and blessings be upon him). By Sunnah, we mean the actions, sayings and silent permissions (or disapprovals) of the Prophet.
The word "Sunnah" is also used to refer to religious duties that are optional. Here, we are concerned with Sunnah in the sense of the recorded sayings (Hadiths) of Prophet Muhammad (peace and blessings be upon him). In this sense, Hadith is considered to be second to the Quran. It is impossible to understand the Quran without reference to the Hadith; and it is impossible to explain a hadith without relating it to the Quran. The Quran is the message, while the Hadith is the verbal translation of the message into pragmatic terms, as exemplified by the Prophet. While the Quran is the metaphysical basis of the Sunnah, the Sunnah is the practical demonstration of the precepts laid down in the Qur'an. The duty of the Messenger was not just to communicate the message; rather, he was entrusted with the most important task of explaining and illustrating that message. That is the reason why Allah Himself has commanded the following: “Say: Obey Allah and obey the Messenger, but if you turn away, he (the Prophet) is only responsible for the duty placed on him (i.e. to convey Allah's Message) and you for that placed on you. If you obey him, you shall be on the right guidance. The Messenger's duty is only to convey (the message) in a clear way” (An-Nur 24:54) this verse clearly tells us the overriding importance of Hadith to Muslims. They should be eager to learn and follow the teachings of the Prophet as expressed in Hadith. If we are negligent in this respect, it is we who have to answer before Allah. Speaking of the importance of Hadith, we need to take into consideration two broad aspects of the subject. We know that Allah Almighty revealed the Quran to His chosen Prophet Muhammad (peace and blessings be upon him). So it is through the Prophet we come to hear the word of Allah; and it is the Prophet himself who can properly explain and demonstrate the precepts in the Quran. Without the required explanations and illustrations given by the Prophet, the Quran may be misunderstood and misinterpreted by people. So the Prophet took care to explain and demonstrate to his companions how the Quranic verses must be read and understood. That is to say, the importance of Hadith is linked to the importance of the Quran.
For example, the details of how to perform salah (ritual prayer), for instance, were given by the Prophet through his words and action, and not by the Quran. This means that we wouldn't know how to pray, fast, pay zakah, or perform Hajj without the examples given by the Prophet as recorded in the Hadith. Indeed, all necessary details are given in the Hadith, not in the Quran.The revelation of each of the verses of the Quran took place at some critical junctures in the life of the Prophet. Of course, there are verses of universal application and significance, irrespective of the context in which those verses were revealed. But there are other verses that can be understood or interpreted only in the light of the actual context in the life of the Prophet, which called for that revelation. There are many examples. For instance, the following verse in the Surah Aali `Imran: “If any one disputes in this matter with thee, now after (full) knowledge hath come to thee, Say: Come! Let us gather together, our sons and your sons, our women and your women, ourselves and yourselves: then let us earnestly pray. And invoke the curse of Allah on those who lie” (Aali-Imran 3:61) This verse talks about mubahala (invoking the curse of Allah on those who take a dishonest stand); and was revealed when the Prophet was conferring with the Christian delegation from Najran in 631 CE This example clearly shows how we need to refer to the life and example of the Prophet to understand the context, as well as the meaning of verses, such as the above mentioned one in the Quran.
The foregoing shows how Hadith, in practical terms, explains, clarifies, and paraphrases the Quran. If we reject the Hadith, we may misread the Quran; so Hadith is central to a proper understanding of the Quran. In the Quran, Allah Almighty commands us not only to obey the Messenger, but also to abide by his decisions as follows: “But no, by thy Lord, they can have no real faith until they make thee judge in all disputes between them and find in their souls no resistance against thy decisions but accept them with the fullest conviction” (An-Nisaa' 4:65)And surely we find such decisions only in the Hadith; the duty of Muslims is to accept the Prophet's decisions whole-heartedly. The Quran also orders the faithful to emulate the role model of the Messenger and reckons it to be the only way to gain the pleasure of Allah.
It is therefore obligatory that we look up to the Prophet's morals and exemplary character and carry them out in our lives. We can never do so without studying Hadith. It is most illuminating in this respect to learn that when `A'ishah (may Allah be pleased with her) was asked to describe the character of the Prophet (peace and blessings be upon him), her definitive answer was, "His character was that of the Quran." In other words, Prophet Muhammad (peace and blessings be upon him) personified the best ideals and values of the Qur'an. How could we then neglect the Hadith, which alone can lead us to the precise ways in which the Prophet exemplified the Qur'anic ideals?
Answer: The two fundamental sources of Islam are the Quran (the word of God) and the Sunnah (the example) of the Prophet (peace and blessings be upon him). By Sunnah, we mean the actions, sayings and silent permissions (or disapprovals) of the Prophet.
The word "Sunnah" is also used to refer to religious duties that are optional. Here, we are concerned with Sunnah in the sense of the recorded sayings (Hadiths) of Prophet Muhammad (peace and blessings be upon him). In this sense, Hadith is considered to be second to the Quran. It is impossible to understand the Quran without reference to the Hadith; and it is impossible to explain a hadith without relating it to the Quran. The Quran is the message, while the Hadith is the verbal translation of the message into pragmatic terms, as exemplified by the Prophet. While the Quran is the metaphysical basis of the Sunnah, the Sunnah is the practical demonstration of the precepts laid down in the Qur'an. The duty of the Messenger was not just to communicate the message; rather, he was entrusted with the most important task of explaining and illustrating that message. That is the reason why Allah Himself has commanded the following: “Say: Obey Allah and obey the Messenger, but if you turn away, he (the Prophet) is only responsible for the duty placed on him (i.e. to convey Allah's Message) and you for that placed on you. If you obey him, you shall be on the right guidance. The Messenger's duty is only to convey (the message) in a clear way” (An-Nur 24:54) this verse clearly tells us the overriding importance of Hadith to Muslims. They should be eager to learn and follow the teachings of the Prophet as expressed in Hadith. If we are negligent in this respect, it is we who have to answer before Allah. Speaking of the importance of Hadith, we need to take into consideration two broad aspects of the subject. We know that Allah Almighty revealed the Quran to His chosen Prophet Muhammad (peace and blessings be upon him). So it is through the Prophet we come to hear the word of Allah; and it is the Prophet himself who can properly explain and demonstrate the precepts in the Quran. Without the required explanations and illustrations given by the Prophet, the Quran may be misunderstood and misinterpreted by people. So the Prophet took care to explain and demonstrate to his companions how the Quranic verses must be read and understood. That is to say, the importance of Hadith is linked to the importance of the Quran.
For example, the details of how to perform salah (ritual prayer), for instance, were given by the Prophet through his words and action, and not by the Quran. This means that we wouldn't know how to pray, fast, pay zakah, or perform Hajj without the examples given by the Prophet as recorded in the Hadith. Indeed, all necessary details are given in the Hadith, not in the Quran.The revelation of each of the verses of the Quran took place at some critical junctures in the life of the Prophet. Of course, there are verses of universal application and significance, irrespective of the context in which those verses were revealed. But there are other verses that can be understood or interpreted only in the light of the actual context in the life of the Prophet, which called for that revelation. There are many examples. For instance, the following verse in the Surah Aali `Imran: “If any one disputes in this matter with thee, now after (full) knowledge hath come to thee, Say: Come! Let us gather together, our sons and your sons, our women and your women, ourselves and yourselves: then let us earnestly pray. And invoke the curse of Allah on those who lie” (Aali-Imran 3:61) This verse talks about mubahala (invoking the curse of Allah on those who take a dishonest stand); and was revealed when the Prophet was conferring with the Christian delegation from Najran in 631 CE This example clearly shows how we need to refer to the life and example of the Prophet to understand the context, as well as the meaning of verses, such as the above mentioned one in the Quran.
The foregoing shows how Hadith, in practical terms, explains, clarifies, and paraphrases the Quran. If we reject the Hadith, we may misread the Quran; so Hadith is central to a proper understanding of the Quran. In the Quran, Allah Almighty commands us not only to obey the Messenger, but also to abide by his decisions as follows: “But no, by thy Lord, they can have no real faith until they make thee judge in all disputes between them and find in their souls no resistance against thy decisions but accept them with the fullest conviction” (An-Nisaa' 4:65)And surely we find such decisions only in the Hadith; the duty of Muslims is to accept the Prophet's decisions whole-heartedly. The Quran also orders the faithful to emulate the role model of the Messenger and reckons it to be the only way to gain the pleasure of Allah.
It is therefore obligatory that we look up to the Prophet's morals and exemplary character and carry them out in our lives. We can never do so without studying Hadith. It is most illuminating in this respect to learn that when `A'ishah (may Allah be pleased with her) was asked to describe the character of the Prophet (peace and blessings be upon him), her definitive answer was, "His character was that of the Quran." In other words, Prophet Muhammad (peace and blessings be upon him) personified the best ideals and values of the Qur'an. How could we then neglect the Hadith, which alone can lead us to the precise ways in which the Prophet exemplified the Qur'anic ideals?
- Messages
- 1,358
- Reaction score
- 1,289
- Points
- 173
Question: Name the six collections of Sunni Hadis books and discuss their main features?
Question: Write down the main features of the 6 Sunni Hadith books?
Question: Describe the main features of Sunni compilation of Hadith books of the 3rd century?
Answer: The 6 collections of Sunni Hadis books which are also called Sahih Al-Sittah or Al-Kutub Al-Sittah are:
• Sahih AL-Bukhari: (194-256 A.H
• Sahih Muslim: (204-264 A.H)
• Sunan Abu Daud: (202-275 A.H)
• Sunan Tirmizi: (209-279 A.H)
• Sunan Ibne Majah: (209-273 A.H)
• Sunan Nisai: (214-303 A.H)
Most of the Hadis contained in these six books are considered Sahih (authentic and reliable) by Scholars. Although all of the authors said they aimed to include mostly authentic Hadis, none of them claimed that they were able to gather all of the authentic Hadis therefore it is a fact that there are many authentic Hadis not contained in Al-Kutub Al-Sittah as well. The first Muslim scholar who undertook a project of composing a book to contain only authentic Hadis was Imam Muhammad bin Ismail Al-Bukhari; others followed the path that he led. It has been reported in the sources that when these books are evaluated in terms of the authenticity of the Hadis contained in them and of their sources, the books by Imam Al-Bukhari and Muslim’s work should only be precede as a general attribute; that is to say that if each Hadis be analyzed separately, different levels of authenticity can be attributed to them regardless of the book which contains them. In other words the superiority of Al-Bukhari’s Sahih or the fact that An-Nisai’s Sunan is the last one on the list, does not indicate the degree of the strength or weakness of any individual Hadis.
In all the books of Al-Kutub Al-Sittah, the Hadis are classified according to their subject matters; all the Hadis regarding a topic are gathered under similar titles. However, there are some differences amongst the authors in terms of their classification of different topics and there titles, for each of them employ their own unique methods of classification. In Al-Kutub Al-Sittah an individual authentic Hadis can be found sometimes in all of the six books, at other times in only one of them; but mostly the Hadis will be included in several of the books. An individual Hadis may or may not be repeated several times by the books.
All six authors lived in the 3rd century after the Hijra except for An-Nisai (d 303). 4 of the authors were students of Imam Al-Bukhari at one point in their carriers. That is to say almost all of them were contemporaneous and had a relation of teacher student with Imam Al-Bukhari. Virtually all of the authors wrote separate books on biographies of the narrators whom they themselves narrated the Hadis. When taken together the books comprising Al-Kutub Al-Sittah and their differing features represent the entire Hadis literature in terms of their content and methodology. Thus they complement each other in different ways: if someone wishes to find more information regarding Islamic Fiqh they can resort to Al-Bukhari’s Sahih; one wishing fewer taliqat in Hadis can go to Muslim’s Sahih: one who wishes for more information on the narration of Hadis can look it up in Tirmizi’s Jami; one who wishes to find Hadis only on Fiqh topics should consult Abu Daud’s Sunan; one who wishes to find Hadis perfect classification according to the topics in Fiqh could resort to Ibne Majah’s Sunan. Finally many of these features are simultaneously included in the Sunan of An-Nisai. None of the authors of Al-Kutub Al-Sittah were followers of a school of thought in Islamic Fiqh yet they themselves were deeply knowledgeable in Fiqh.
Question: Write down the main features of the 6 Sunni Hadith books?
Question: Describe the main features of Sunni compilation of Hadith books of the 3rd century?
Answer: The 6 collections of Sunni Hadis books which are also called Sahih Al-Sittah or Al-Kutub Al-Sittah are:
• Sahih AL-Bukhari: (194-256 A.H
• Sahih Muslim: (204-264 A.H)
• Sunan Abu Daud: (202-275 A.H)
• Sunan Tirmizi: (209-279 A.H)
• Sunan Ibne Majah: (209-273 A.H)
• Sunan Nisai: (214-303 A.H)
Most of the Hadis contained in these six books are considered Sahih (authentic and reliable) by Scholars. Although all of the authors said they aimed to include mostly authentic Hadis, none of them claimed that they were able to gather all of the authentic Hadis therefore it is a fact that there are many authentic Hadis not contained in Al-Kutub Al-Sittah as well. The first Muslim scholar who undertook a project of composing a book to contain only authentic Hadis was Imam Muhammad bin Ismail Al-Bukhari; others followed the path that he led. It has been reported in the sources that when these books are evaluated in terms of the authenticity of the Hadis contained in them and of their sources, the books by Imam Al-Bukhari and Muslim’s work should only be precede as a general attribute; that is to say that if each Hadis be analyzed separately, different levels of authenticity can be attributed to them regardless of the book which contains them. In other words the superiority of Al-Bukhari’s Sahih or the fact that An-Nisai’s Sunan is the last one on the list, does not indicate the degree of the strength or weakness of any individual Hadis.
In all the books of Al-Kutub Al-Sittah, the Hadis are classified according to their subject matters; all the Hadis regarding a topic are gathered under similar titles. However, there are some differences amongst the authors in terms of their classification of different topics and there titles, for each of them employ their own unique methods of classification. In Al-Kutub Al-Sittah an individual authentic Hadis can be found sometimes in all of the six books, at other times in only one of them; but mostly the Hadis will be included in several of the books. An individual Hadis may or may not be repeated several times by the books.
All six authors lived in the 3rd century after the Hijra except for An-Nisai (d 303). 4 of the authors were students of Imam Al-Bukhari at one point in their carriers. That is to say almost all of them were contemporaneous and had a relation of teacher student with Imam Al-Bukhari. Virtually all of the authors wrote separate books on biographies of the narrators whom they themselves narrated the Hadis. When taken together the books comprising Al-Kutub Al-Sittah and their differing features represent the entire Hadis literature in terms of their content and methodology. Thus they complement each other in different ways: if someone wishes to find more information regarding Islamic Fiqh they can resort to Al-Bukhari’s Sahih; one wishing fewer taliqat in Hadis can go to Muslim’s Sahih: one who wishes for more information on the narration of Hadis can look it up in Tirmizi’s Jami; one who wishes to find Hadis only on Fiqh topics should consult Abu Daud’s Sunan; one who wishes to find Hadis perfect classification according to the topics in Fiqh could resort to Ibne Majah’s Sunan. Finally many of these features are simultaneously included in the Sunan of An-Nisai. None of the authors of Al-Kutub Al-Sittah were followers of a school of thought in Islamic Fiqh yet they themselves were deeply knowledgeable in Fiqh.
- Messages
- 1,358
- Reaction score
- 1,289
- Points
- 173
Question: Write down the distinctive features of Sahih al-Bukhari and Sahih al-Muslim?
Answer: Distinctive Features of Sahih Bukhari
Quality and soundness of the chain of narrators of the selected ahādīth. Imam Bukhari has followed two principle criteria for selecting sound narratives. First, the lifetime of a narrator should overlap with the lifetime of the authority from whom he narrates. Second, it should be verifiable that narrators have met with their source persons. They should also expressly state that they obtained the narrative from these authorities. This is a stricter criterion than that set by Imam Muslim. Imam Bukhari accepted the narratives from only those who, according to his knowledge, not only believed in Islam but practiced its teachings. Thus, he has not accepted narratives from the Murjites.
The particular arrangement and ordering of chapters. This expresses the profound knowledge of the author and his understanding of the religion. This has made the book a more useful guide in understanding of the religious disciplines.
Distinctive Features of Sahih Muslim
Imam Muslim recorded only such narratives as were reported by two reliable successors from two Companions which subsequently travelled through two independent unbroken isnāds consisting of sound narrators. Imām Bukhārī has not followed such a strict criterion in the scientific arrangement of themes and chapters. The author, for example, selects a proper place for the narrative and, next to it, puts all its versions. Imām Bukhārī has not followed this method (he scatters different versions of a narrative and the related material in different chapters). Consequently, in the exercise of understanding ahādīth, Sahīh of Imām Muslim offers the best material to the students.
The Imam informs us whose wordings among the narrators he has used. For example he says: haddathanā fulān wa fulān wallafz lifulān (A and B has narrated this hadīth to us and the wording used here is by A). Similarly he mentions whether, in a particular hadīth, the narrators have differed over the wordings even over a single letter of zero semantic significance. He also informs the readers if narrators have differed over a specific quality, surname, relation or any other fact about a narrator in the chain
Question: What is the significance of al-Kutub al-Sittah in Hadith Literature for Muslim scholars? [4]
Al-Kutub Al-Sittah consists of most authentic and reliable Hadis which comprise the content of Sunnah, one of the two fundamental sources of Islamic religion the other sources being the Quran. For this reason Al-Kutub Al-Sittah have been appreciated by Muslim scholars with great enthusiasm and celebrated by them. This widespread acceptance and appreciation have been what have given them their unique status in Hadis literature. Their fame is based first and foremost on the fact that their authors primarily intended to bring together the most authentic Hadis narrations available.
One reason why Al-Kutub Al-Sittah had become so popular among scholarly circles is the attitude of their authors which is based on painstaking investigation and serious hard work. As the result there have been many studies conducted on these books. For example the number of monographs on Al-Bukhari alone exceeds to 100. These six prominent books also draw upon the Hadis text composed before them. They therefore not only constitute the main productions on the golden age of Hadis but also functions as original sources in themselves. The authors of Al-Kutub Al-Sittah have also gained great respect by making the greatest contribution to the study of Hadis and shedding light on Hadis sources for later generations of scholars due to their unique and tireless contributions
Answer: Distinctive Features of Sahih Bukhari
Quality and soundness of the chain of narrators of the selected ahādīth. Imam Bukhari has followed two principle criteria for selecting sound narratives. First, the lifetime of a narrator should overlap with the lifetime of the authority from whom he narrates. Second, it should be verifiable that narrators have met with their source persons. They should also expressly state that they obtained the narrative from these authorities. This is a stricter criterion than that set by Imam Muslim. Imam Bukhari accepted the narratives from only those who, according to his knowledge, not only believed in Islam but practiced its teachings. Thus, he has not accepted narratives from the Murjites.
The particular arrangement and ordering of chapters. This expresses the profound knowledge of the author and his understanding of the religion. This has made the book a more useful guide in understanding of the religious disciplines.
Distinctive Features of Sahih Muslim
Imam Muslim recorded only such narratives as were reported by two reliable successors from two Companions which subsequently travelled through two independent unbroken isnāds consisting of sound narrators. Imām Bukhārī has not followed such a strict criterion in the scientific arrangement of themes and chapters. The author, for example, selects a proper place for the narrative and, next to it, puts all its versions. Imām Bukhārī has not followed this method (he scatters different versions of a narrative and the related material in different chapters). Consequently, in the exercise of understanding ahādīth, Sahīh of Imām Muslim offers the best material to the students.
The Imam informs us whose wordings among the narrators he has used. For example he says: haddathanā fulān wa fulān wallafz lifulān (A and B has narrated this hadīth to us and the wording used here is by A). Similarly he mentions whether, in a particular hadīth, the narrators have differed over the wordings even over a single letter of zero semantic significance. He also informs the readers if narrators have differed over a specific quality, surname, relation or any other fact about a narrator in the chain
Question: What is the significance of al-Kutub al-Sittah in Hadith Literature for Muslim scholars? [4]
Al-Kutub Al-Sittah consists of most authentic and reliable Hadis which comprise the content of Sunnah, one of the two fundamental sources of Islamic religion the other sources being the Quran. For this reason Al-Kutub Al-Sittah have been appreciated by Muslim scholars with great enthusiasm and celebrated by them. This widespread acceptance and appreciation have been what have given them their unique status in Hadis literature. Their fame is based first and foremost on the fact that their authors primarily intended to bring together the most authentic Hadis narrations available.
One reason why Al-Kutub Al-Sittah had become so popular among scholarly circles is the attitude of their authors which is based on painstaking investigation and serious hard work. As the result there have been many studies conducted on these books. For example the number of monographs on Al-Bukhari alone exceeds to 100. These six prominent books also draw upon the Hadis text composed before them. They therefore not only constitute the main productions on the golden age of Hadis but also functions as original sources in themselves. The authors of Al-Kutub Al-Sittah have also gained great respect by making the greatest contribution to the study of Hadis and shedding light on Hadis sources for later generations of scholars due to their unique and tireless contributions
- Messages
- 1,358
- Reaction score
- 1,289
- Points
- 173
Question: What are the Stages that led to the compilation of 6 authentic books of Hadith? [10]
Stage One: Time of the Prophet (s)
Companions recorded statements and actions of the Prophet (s) – some memorized while others memorized as well as wrote it. An example of such companions is Abdullah ibn Amr ibn Al-Aas. Given the absence of literacy amongst most, they had developed their memory exceptionally well as that is all they had to rely for most important affairs of their lives as well as for their forms of “entertainment”, i.e. poetry. This was further developed due to importance of memorizing the Quran and reciting every day in the five time prayers. Practically no Muslim could be a practicing Muslim without memorizing at least some hadith (statements etc.) of the Prophet – to know what to recite during the compulsory five times prayers, to arbitrate in disputes between themselves at a family level or that of community. So hadith were indispensable and therefore some memorized by every Muslim.
Stage Two: Companions (Sahabah) of the Prophet Muhammad (s)
Efforts of Sahabah in collection for own practice and fatwa for others e.g. Abu Hurairah (d. 59H), Abdullah Ibn Abbas (d. 68H), Jabir ibn Abdullah (d. 78H), Aisha bint Abu Bakr (d. 58H), Anas ibn Malik (10BH-93AH), Abudllah ibn Amr ibn al-Aas (d. 63H), Abdullah ibn Umar (d. 74H) and Abdullah ibn Masud (d. 32H) Efforts of Sahabah in ensuring authenticity e.g. Umar ibn Khattab and Aishah they memorized it and some wrote it e.g. Abdullah ibn Amr ibn Aas or their students wrote it from them e.g. students of Ibn Abbas, Abu Hurairah, etc.
Stage Three: Tabieen (Students of the Prophet’s Companions)
Efforts of Tabieen who devoted their lives at some stage to collection of hadith, e.g. Urwah ibn Zubair (nephew of Aisha), Nafi Mawla of Abudllah ibn Umar, Thabit ibn Aslam al-Bunani (spent forty years with Anas ibn Malik); also Amrah bint Abdurahman Mawla of Aisha grew up with Aisha learning. Written Collection: Many of Tabieen collected and compiled their hadith in books which were incorporated in books by the next generation and most of those that survive today are in that form as part of other larger books.
Stage Four: Efforts of Next generation after Tabieen (Atbaa Tabieen)
Jarh wa Ta’deel: Assessed soundness of narrators of Tabieen’s generation and their own e.g. Shubah (83H – 160H), Malik ibn Anas (93H – 179H), Zuhri (d. 124H), Yahya ibn Saeed al-Qattan (a companion of Imam Malik ibn Anas) Collection of hadith from previous generation by travelling extensively to them or spending long time with them e.g. all of tabieen mentioned above plus many others such as Ibn Sireen (d. 110H) and Hasan al-Basri (d. 110) Compiling and authored books of hadith that are still in circulation today e.g. Malik ibn Anas, Abdullah ibn Mubarak (d. 181 H), Ibn Ishaq (d. 151H). Many others of this and the previous generation (Tabieen) were encouraged (during the first century of Islam) by the Ruler (Caliph) of Muslims then Umar ibn Abdul-Aziz (d. 101H). Umar ibn AbdulAziz, the Caliph, was himself a leading scholar of Islam.
Stage Five: Extensive analysis and collections of written works
The most important stage is known as the stage of Saheeh. This stage began during the first half of the third century A.H. (9thcentury C.E.) and overlaps the period of the musnad e.g. Saheeh al-Bukhaaree, Saheeh Muslim and Saheeh Ibn Khuzaymah. This age of the followers of the companions’ successors from 200 to 300 A.H., is the golden age in Hadith literature.
1. In this age the Prophet’s traditions were separated from the reports of the companions and their successors.
2. The authentic traditions were very carefully and painstakingly sifted from the “weak” traditions and then these were compiled in book-form.
3. Elaborate rules were framed; canons were devised to distinguish the true from the false traditions in accordance with clear principles.
The main attention of scholars who engaged themselves in the critical scrutiny of Hadith was given to the recorded chains of witnesses (isnad); whether the dates of birth and death and places of residence of witnesses in different generations were such as to have made it possible for them to meet, and whether they were trustworthy. This activity, to be properly carried out, involved some feeling for the authenticity of the text itself; an experienced traditionist would develop a sense of discrimination.
This is the period in which six authentic collections of traditions were compiled. These works are considered standard works on Hadith, and are known as the six correct books (sihah-e-sittah). The authors’ names and book titles are as follows:
1. Muhammad b. Ismail al Bukhari, (194 A.H.-256 A.H.): Sahih. This work is next to the Quran in authenticity.
2. Muslim bin Qushairi (204 A.H.-261 A.H.): Sahih. This is the next most important work on Hadith.
3. Ibn Majah (202 A.H.-275 A.H.): Sunan
4. Abu Isa al Tirmizi (209 A.H.-279 A.H.): Jame
5. Abu Abdur Rahman an Nasai (214 A.H.-303 A.H.): Sunan
6. Abu Da‘ud (202 A.H.-275 A.H.): Sunan
Stage One: Time of the Prophet (s)
Companions recorded statements and actions of the Prophet (s) – some memorized while others memorized as well as wrote it. An example of such companions is Abdullah ibn Amr ibn Al-Aas. Given the absence of literacy amongst most, they had developed their memory exceptionally well as that is all they had to rely for most important affairs of their lives as well as for their forms of “entertainment”, i.e. poetry. This was further developed due to importance of memorizing the Quran and reciting every day in the five time prayers. Practically no Muslim could be a practicing Muslim without memorizing at least some hadith (statements etc.) of the Prophet – to know what to recite during the compulsory five times prayers, to arbitrate in disputes between themselves at a family level or that of community. So hadith were indispensable and therefore some memorized by every Muslim.
Stage Two: Companions (Sahabah) of the Prophet Muhammad (s)
Efforts of Sahabah in collection for own practice and fatwa for others e.g. Abu Hurairah (d. 59H), Abdullah Ibn Abbas (d. 68H), Jabir ibn Abdullah (d. 78H), Aisha bint Abu Bakr (d. 58H), Anas ibn Malik (10BH-93AH), Abudllah ibn Amr ibn al-Aas (d. 63H), Abdullah ibn Umar (d. 74H) and Abdullah ibn Masud (d. 32H) Efforts of Sahabah in ensuring authenticity e.g. Umar ibn Khattab and Aishah they memorized it and some wrote it e.g. Abdullah ibn Amr ibn Aas or their students wrote it from them e.g. students of Ibn Abbas, Abu Hurairah, etc.
Stage Three: Tabieen (Students of the Prophet’s Companions)
Efforts of Tabieen who devoted their lives at some stage to collection of hadith, e.g. Urwah ibn Zubair (nephew of Aisha), Nafi Mawla of Abudllah ibn Umar, Thabit ibn Aslam al-Bunani (spent forty years with Anas ibn Malik); also Amrah bint Abdurahman Mawla of Aisha grew up with Aisha learning. Written Collection: Many of Tabieen collected and compiled their hadith in books which were incorporated in books by the next generation and most of those that survive today are in that form as part of other larger books.
Stage Four: Efforts of Next generation after Tabieen (Atbaa Tabieen)
Jarh wa Ta’deel: Assessed soundness of narrators of Tabieen’s generation and their own e.g. Shubah (83H – 160H), Malik ibn Anas (93H – 179H), Zuhri (d. 124H), Yahya ibn Saeed al-Qattan (a companion of Imam Malik ibn Anas) Collection of hadith from previous generation by travelling extensively to them or spending long time with them e.g. all of tabieen mentioned above plus many others such as Ibn Sireen (d. 110H) and Hasan al-Basri (d. 110) Compiling and authored books of hadith that are still in circulation today e.g. Malik ibn Anas, Abdullah ibn Mubarak (d. 181 H), Ibn Ishaq (d. 151H). Many others of this and the previous generation (Tabieen) were encouraged (during the first century of Islam) by the Ruler (Caliph) of Muslims then Umar ibn Abdul-Aziz (d. 101H). Umar ibn AbdulAziz, the Caliph, was himself a leading scholar of Islam.
Stage Five: Extensive analysis and collections of written works
The most important stage is known as the stage of Saheeh. This stage began during the first half of the third century A.H. (9thcentury C.E.) and overlaps the period of the musnad e.g. Saheeh al-Bukhaaree, Saheeh Muslim and Saheeh Ibn Khuzaymah. This age of the followers of the companions’ successors from 200 to 300 A.H., is the golden age in Hadith literature.
1. In this age the Prophet’s traditions were separated from the reports of the companions and their successors.
2. The authentic traditions were very carefully and painstakingly sifted from the “weak” traditions and then these were compiled in book-form.
3. Elaborate rules were framed; canons were devised to distinguish the true from the false traditions in accordance with clear principles.
The main attention of scholars who engaged themselves in the critical scrutiny of Hadith was given to the recorded chains of witnesses (isnad); whether the dates of birth and death and places of residence of witnesses in different generations were such as to have made it possible for them to meet, and whether they were trustworthy. This activity, to be properly carried out, involved some feeling for the authenticity of the text itself; an experienced traditionist would develop a sense of discrimination.
This is the period in which six authentic collections of traditions were compiled. These works are considered standard works on Hadith, and are known as the six correct books (sihah-e-sittah). The authors’ names and book titles are as follows:
1. Muhammad b. Ismail al Bukhari, (194 A.H.-256 A.H.): Sahih. This work is next to the Quran in authenticity.
2. Muslim bin Qushairi (204 A.H.-261 A.H.): Sahih. This is the next most important work on Hadith.
3. Ibn Majah (202 A.H.-275 A.H.): Sunan
4. Abu Isa al Tirmizi (209 A.H.-279 A.H.): Jame
5. Abu Abdur Rahman an Nasai (214 A.H.-303 A.H.): Sunan
6. Abu Da‘ud (202 A.H.-275 A.H.): Sunan
- Messages
- 1,358
- Reaction score
- 1,289
- Points
- 173
Question: Write down the compilation/collection of Hadis after the demise of Holy Prophet (S.A.W)?
Many companions of Prophet (S.A.W) wrote down the Hadis during Prophet (S.A.W)’s lifetime. However, they were written randomly by different companions and thus no proper arrangement was observed. Memories of the companions served as the most common reservoir of the Prophet (S.A.W)’s traditions. Hazrat Aisha (R.A), Abu Hurairah, Hazrat Abdullah bin Umar (R.A) and Hazrat Abdullah bin Amr are among the famous memorizers of the Hadis of Prophet Muhammad (S.A.W) and the important works of that period were: 1: The works of Shihab Al Zuheri. 2: Collection of Abu Bakr Al Hazim. After the demise of Prophet (S.A.W) and the inauguration of the vast Islamic empire, his companions spread far and wide, shining the torch of Islam wherever they went. Since a compiled book of Hadis had not come to existence, people considered it the best option to go to these companions and hear from the traditions of Prophet Muhammad (S.A.W).
Large number of Muslims had not known Prophet (S.A.W)’s personality and was very eager to hear the Hadis from those who were associated with him (S.A.W) and had heard his councils. They travelled through the expanding Islamic world to gather knowledge of as many Hadis as possible and returned home like bees laden with honey to impart the precious store of Knowledge they have accumulated to a crowd of their eager disciple. These vivacious disciples of the companions of the Prophet (S.A.W) are recognized by their honorific title of Al-Tabaeen, the successors of the followers of the companions.
The next round of collection occurred during the age of the followers of the followers. Once the process initiated, the collection of Hadis accelerated with great rapidity. Within two hundred years almost all the significant Hadis works are assembled, scrutinized and added to the notable works on Hadis literature. Most of the compilations were done by honest and scrupulous scholars who had no link to the proliferating political groups and sects or even interest in material gains. Six authentic books of traditions commonly known as Sahih Al-Sitta were compiled among these the first two Bukhari and Muslim has the most authentic and golden pieces of Hadis literature. This is mainly due to the fact that very strict conditions were led down by their collectors to insure that the Hadis were genuine. Imam Bukhari refused to accept any tradition unless all the narrators were reliable and until there was evidence if one reporter met another. He is also said to have lived on wild herbs and grasses for 3 days on one occasion during his travel in search of Hadis. He was the first one who compiled authentic and genuine Hadis. He scrutinized all the weak and the strong traditions and made an extensive compilation of authentic Hadis under the title of Sahih Bukhari, which is generally considered by the Muslims as an authority second only to the Holy Quran.
Many companions of Prophet (S.A.W) wrote down the Hadis during Prophet (S.A.W)’s lifetime. However, they were written randomly by different companions and thus no proper arrangement was observed. Memories of the companions served as the most common reservoir of the Prophet (S.A.W)’s traditions. Hazrat Aisha (R.A), Abu Hurairah, Hazrat Abdullah bin Umar (R.A) and Hazrat Abdullah bin Amr are among the famous memorizers of the Hadis of Prophet Muhammad (S.A.W) and the important works of that period were: 1: The works of Shihab Al Zuheri. 2: Collection of Abu Bakr Al Hazim. After the demise of Prophet (S.A.W) and the inauguration of the vast Islamic empire, his companions spread far and wide, shining the torch of Islam wherever they went. Since a compiled book of Hadis had not come to existence, people considered it the best option to go to these companions and hear from the traditions of Prophet Muhammad (S.A.W).
Large number of Muslims had not known Prophet (S.A.W)’s personality and was very eager to hear the Hadis from those who were associated with him (S.A.W) and had heard his councils. They travelled through the expanding Islamic world to gather knowledge of as many Hadis as possible and returned home like bees laden with honey to impart the precious store of Knowledge they have accumulated to a crowd of their eager disciple. These vivacious disciples of the companions of the Prophet (S.A.W) are recognized by their honorific title of Al-Tabaeen, the successors of the followers of the companions.
The next round of collection occurred during the age of the followers of the followers. Once the process initiated, the collection of Hadis accelerated with great rapidity. Within two hundred years almost all the significant Hadis works are assembled, scrutinized and added to the notable works on Hadis literature. Most of the compilations were done by honest and scrupulous scholars who had no link to the proliferating political groups and sects or even interest in material gains. Six authentic books of traditions commonly known as Sahih Al-Sitta were compiled among these the first two Bukhari and Muslim has the most authentic and golden pieces of Hadis literature. This is mainly due to the fact that very strict conditions were led down by their collectors to insure that the Hadis were genuine. Imam Bukhari refused to accept any tradition unless all the narrators were reliable and until there was evidence if one reporter met another. He is also said to have lived on wild herbs and grasses for 3 days on one occasion during his travel in search of Hadis. He was the first one who compiled authentic and genuine Hadis. He scrutinized all the weak and the strong traditions and made an extensive compilation of authentic Hadis under the title of Sahih Bukhari, which is generally considered by the Muslims as an authority second only to the Holy Quran.
- Messages
- 1,358
- Reaction score
- 1,289
- Points
- 173
YOU GOT THIS ALL DEAR
- Messages
- 1,358
- Reaction score
- 1,289
- Points
- 173
SEE BELOW
- Messages
- 1,358
- Reaction score
- 1,289
- Points
- 173
FOR GET ABOUT THIS QUESTION
- Messages
- 1,665
- Reaction score
- 2,400
- Points
- 273
(a) Whatmajoreventstookplace duringthecaliphateof‘Uthman? [10]
(b) Explain why‘Uthman encountereddifficultiesinthe later yearsofhiscaliphateand wasassassinated. [4]
in the a part would we right the allegations if tht is in the b part
(b) Explain why‘Uthman encountereddifficultiesinthe later yearsofhiscaliphateand wasassassinated. [4]
in the a part would we right the allegations if tht is in the b part
- Messages
- 1,665
- Reaction score
- 2,400
- Points
- 273
- Messages
- 1,665
- Reaction score
- 2,400
- Points
- 273
n what bout administration?
- Messages
- 1,665
- Reaction score
- 2,400
- Points
- 273
if its to write bout two caliphs should we attempt it ....and how much detail should we give?
n wht bout relations with other states