THE HADITH OR THE TRADITION OF THE
PROPHET MUHAMMED (S.A.W)
BY
BABA ALI MUSTAPHA.
The
prime source of religion of Islam is the Quran and the hadith. The Quran is the
word of god to all Muslims. The prophet did not have anything to do with its
word; it was released to him as it is now read. Which the Quran gives the
Muslim a primary rule of life, there are many matters where guidance for
practical living is necessary but about which the Quran says nothing. In such
case the obvious thing was to follow the custom or usage of the prophet (ie
Sunnah. There were ancient customs which could be accepted in some matters, but
no natters peculiar to the religion of Islam there was the custom of the
earliest believers who had been the contemporaries and companion of the prophet
and who presumably would act in the matters of religion according to the custom
of the prophet himself. Eventually there come into existence traditions which
gave formal statement of what the Sunnah of the earliest Muslims was on a
variety of matters. Literally, Sunnah means way or rule of manner of acting or
mode of life in consequence of this there arose in Islam a class or student who
made it their business investigate and hard down the minutest details
concerning of life of the prophet.
Before long attention came to be
concentrated, or the prophet, and his
manner of life become in their eyes of the ideal Muslim life to be imitated by
his follower. In other worlds the sannah of the prophet become a standard of
living which every Muslim should aspire to reach Certainly, who else could be a
better guide for Muslim than the prophet himself. His words and deeds,
therefore, become a sporce of inspiration for all Muslims in all time to come.
After his death reports of the
prohect’s wonderful saying and doing began to circulate those saying continued
to increase from time to time as they were collected from the sahabah, the companions
of the prophet, and become subject to standerzation and selection. This
represented the word of the prophet as supplemented to the word of Allah. The
Hadish in order words, is he second pillar after the Qur;an upon which every Muslim
rest the febric of his faith and life. The body of traditions circulated is for
some time as indicated by the word Hadith, commonly used for tradition and
which literally means a saying conveyed to man either through hearing or
through witnesting an event. It is also used to denote “ conversation i.e the
telling of some thing new. The record of the saying, therefore were called
Hadish, the rest as a whole, wa called sannah (custom or usage). For its detail
the plural sunnah meaning cutoms was used.
THE IMPORTANCE OF HADITH FOR BOTH
RELIGIOUS AND LEGAL PURPOSE IN ISLAM.
As we have earlier on the hadith has
come to supplement the qur’an as source of the Islamic religious law. Muslims
can always turn to both source for answer to all problems, be they legal or
religions. The importance of the hadith in this regard can be realized when one
considers the zeal and enthusiasm with which every group of Muslim, every
party, every movement supplied it self with a selection of traditions which
would give prophetic authority for its particular point of view.
After the death of the prophet, every
case that come up for decision had o be referred either to the holy Qur’an or
to some judgments or sayings, therefore, obtained a wide reputation. There are numerous
cases on record in which right was claimed on the basis of a judgment or saying
of the holy prophet, and evidence was demanded as for the authoriticity of the
saying.
For instance, Fatimah, the prophet’s daughter claimed that she was
entitled to an inheritance from the Holy prophet. But according to bukhari,
chapter 85, tradition 2, the Holy prophet said. “ We prophet do not inherit nor
leave an estate for an inheritance; what ever we leave is a charity:: this
saying was cited by Abubakar as against the claim of Fatimah. The truth of this
Hadith was not questioned by any one and fatimah’s cliam was rejected. Incident
of this type occurred daily and become the occasion of establishing the truth
of many saying of the Holy prophet.
Not only was the trust worthiness of
the particular Hadith establish beyond all doubt, but the Hadith also obtained
a wide circulation and from being the knowledge of one man only passed to that of many. The Hadith
literature, as we now have it. Provide us with tolic precept and example covering
the whole duty of man; it is te basis of that developed system of law, theology
and custom which is Islam. Muslim law is so very comprehensive that all the mi
utest act of a muslim are guarded by it. A Muslim, in reality is told by his code not only what is required under
penalty, but also that is either recommended or disliked ater giving
illustration of the prophet and his nearest companions this is done without
involving any reward or penalty since a pious behave is interested to know the
praise worthiness or “blame worthiness” and thus reform his action to please
Allah and His prophet.
In shariah (Islamic Theology) the tore
action are divided into five classes as follows;
1. Fard
or wajib: A compulsory duty the omission of which is punished.
2. Mandub
or Mustahab: An action is rewarded, but the omission is not punished
3. Jaiz
or Mubah: An action which is permitted but is legally indifferent.
4. Makrub:
An action which isdisliked and also disapproved by shariah but it is not under
any penalty.
5. Haram:
An action which is forbidden. It is punishable by law.
After understanding the above
framework of Muslim Law, it is understandable that it was essential to receive
guidance from the history of the prophet. For this reason, all the record of
the manner and customs of the prophet, of the little details of his life and
conversation were collected.
Thus the traditions of the prophet
were important in the development of Islamic legal system and Jurisprudance.
The Merwatta of Imam Malik bin Anas (di 179 A.H,) show, for example how the law
can be brawn from these usages and traditions of the prophet. This book, the
first of it kind, helped to build up a system of law based partly on traditions.
It was followed by the Musnad of Imam Ahmad
Bin Haubal ( d.241 A.H)
In short, after the Holy Qur’an, the
Hadith is primary source of Muslim law.
THE GROWTH AND THE DEVELOPMENT OF
THE SCIENCE OF HADITH.
ISLAM
SPREAD through out the world with miraculous speed. Within a century, the name
of Allah and his prophet, Muhammad, were
loudly cried out in the world of Mu’addhin from the whole world. It is very
intresting to note that Islam was pertaining to all aspect of human being both
in the mundane existence and the existence hereafter. It contains a number of
law as for example rule in regard to marriage, inheritance and the care of
orphans etc. but the Qur’an is not meant to be it is a matter of fact, a book
of guidance where Allah speak to his creature to a lead a decent and refined
life. The Qur’an does not settle the question arising from diverse categories,
as systematic bad moral theology, ritual civil and military law.
The Holy Qur’an with its wealth of
detail is still insufficient by itself without the assistance of Fatawa ( a
religious decision ) and tradition, and the Hadith arose to supply this need .
As far as the other eastern religion are concerned their followers built
gorgeous temples for their deites but the Muslim on the contrary, wrote
systematic science like Asma’al-rijal or the science to variety the narrator of
the tradition of Muhammad, as to who reported and from whom and what was the
character of the reporter both in his public and private life. This was a tremendous
task but the early Muslim devoted their lifetime to study of the science of
theology, the commentaries of the Qur’an, the Hadith and the like.
Bukhari, a notable traditionist, whose
compilation of the Hadith is known amoung the Muslims as the most correct one,
recall a Hadit fromMuhammad as reported by Abdullah bin Masud “ that the bst
hadith is the book of God” (Bab itisam, ed Krchi, iv. P420) Hadith is a noun derived from the word Hodath “to be
new” which means I broad sense a tale or verval communication of any kind. The
Holy Qur’an is es it was revealed to prophet Muhammed and as it was heard room
the tongue of the prophet, also a hadith. The true interpretation of the
Qur’an, therefore can be found in the words and deed of the prophet Muhammad
since he led his life according to the teaching of the Qur’an and his whole
life was inspired by Allah himself.
The Hadith of the prophet enshrines
the sunnah or the ‘way of life’ the custom and practice of early Muslim
community. The Hadith of the Prophet was involced to prove that certain act
were performed by the prophet and therefore they were to be imitated by all
faithfull Muslims. It is from this point of view that Hadith and Sunnah are
sometimes name of the some thing.
During the lifetime of the prophet,
the Muslim do not need any other guide in the matter of both spiritual and
ssecular nature. After his death. The early pious Muslim imitated him and strictly
followed his examples. Therefore, they always referred to the word and deeds of
Muhammad. Their work of collectism of the tradition was a separate thing from
the study of law although it was eventually connected with it. They began to
compile everything that had said and done; what he had refrained from doing;
what he had given gisi- approval to be silence. Above all, arccord was being
gathered of all the cases he had judge and of his decisions; of all the answer
which he gave to normal questions on religious and faith.
At first a particular companion of the
prophet had his own collection in memory or in writing. Then these collection
were passed on to others, this is how the chain ran on and in time a tradition evolved
which consisted for maily of two essential part the text (Matn) so handed on,
and the chain of transmitters (isnad) over whose lips et had passed. As for
example X said “ there narrated to me Y” saying, there narrated to me Z,
saying………. So far it is isnad umil it come to the last link and then followed
the Matn, the messenger of Allah” may benediction and salutations of Allah be
on him, Said “ Acquisition of Knowledge is a compulsory for Muslim men and
Woman” the memory to hold that which was already learned.
Asma
al-Rijal
In order to know the life and career
as well as the character of the various persons who constituted the various
links in the chains science of asma’al Rijal which literally means the names of
men. In fact, I is the biography and criticism of the narrator of the Hadith or
any such aspect of their life as may be helpful in determining their identity,
veracity and reliability.
The earlier formal collection of
tradition were generally in the form known as Musnad. In these, each Hadith or
statement which gave the saying or described the action of the prophet was
preceded by isnad, or chain of transmitters. This took it back to the companion
or intimate of the prophet who had himself heard the statement or withness the
event given in the Matn or text of the
hadith, as authority or the sunnah of the prophet. These were then listed under
the names of the final link in the isnad, as we have mentioned before. The
following examples will show clearly how this was done.
According to Bukhari (chapter 30, tradition
26) Abdan related to us (saying) Yazid Bn Zural informed us saying; Hisham related
to us saying: Ibri Sirin related to us from Abu Huraira, from the prophet- may
benediction and salutation be upon him-that he said: if anyone forget and eat
or drinks,let him complete his feast, for it was Allah who caused him thus to
eat or drink” similarly one find a chain or narration in the recorded
traditions.
From these example it will be observed
that the narration are generally done in direct speech thus “ A told Me, saying
that B and C had informed him saying I mentioned that he hear relate, I hear F
ask the apostle of God So and So.
A more practical arrangement, however
was sudject- matter since at the early period the working juristic needed
collection of traditions which than might use in renering decision on practical
cases, there grew up the practice of arranging decision under the rubrics
suggested by the need of the jurist- marriage, inheritance, debt, ritual
practice etc. thus Al-Bukhari group together a number of Ahadith concerning “fasting”. Some of these
include Ahadith “on the necessity of the fast of Ramadan” on the one who fast
yet eat and drink from forgetfulness etc.
This latter development in the method
of arrangeing collection took place about the meddle of the third century when
Hadith had attained such importance as a means of determining the practice and
belief of the community. The primary aim of the reporter was to established
unerring authority for law and custom; thus though the collection (or reporter)
devoted sevupulos to the isnad was subordinate to the Matn (i.e the subject
matter of the tradition). Traditions were recorded according to their subject
and the subject matter was arranged under the headings of law books. Such
collection were “Musannafat”.
Gradually six of such collection which
were made in the later part of the third centutury of Islam succeeded in
gaining such general approval that later generation facitly accepted them as
the six canonical collection (Sehih Sittah). They are;
i.
The sahih of al-Bukhari (d.256 A.H=870
A.D)
ii.
The sahih of Muslim (d .261 A.H =875 A.
D).
iii.
The sunan of ibn Maja ( d. 273 A.H = 887
A.D)
iv.
The sunan of Abu-Da’ud ( d. 273 A.H= 888
A.D)
v.
The jaml of tirmidhi (d. 279 A.H = 892
A.D)
vi.
The sunan of al-nasai (d. 303 A.H = 915
A.D)
In preparing their collections, these
traditionist obviously used a critical technique of selection to decide what
they would include and what they would reject. Bukhari, for example, examined
some 600,000 traditions of which he accepted only 7.397. their purpose was to
assemble a body of tradition which would serve as a rule of life for practicing
muslims, so their primary interest was in selecting such traditions as will
give clear guidance concerning what Muslim belief and practice should be, what
thing were permissible and approved, and what were not permissible and
disapproved.
In
their attempt to set up test of authorificity which would exclude unautheric
material, these traditionists picked on the Isnad as the testing point and
worked out an elaborate system for testing the trustworthiness of those “chain”
and of the individual who formed the links there in, so that an Isnad could be
labeled “excellent” “good”, “faiir”, “weak” etc and the tradition it self rated
accordingly
To a Muslim therefore, the Isnad is quiet
as important an element in a Hadish as the Matn itself. Since the Hadith
consist of two parts- the Isnad and the Matn as we have already seen- there
grew up the principles of the criticism of the Hadith as the traditionist began
to write their commentaries of the hadith literature in general. Thus, there
come into existence the criticism of the hadith releting to the Isnad and those
releting to the Matn. The following is a summary of the principal of criticisms
of the Isnad.
1. All
the tradition must be traced back to its original reportr though a chain of
transmitters, must be of excellent character, thruthful and must have a good
retentive memory and high qualities or head and heart.
2. Every
tradition which reported an event or happing that occurred frequently in the
present of large number of people, must have been originally reported by
several narrators.
On
the basis of these strick principle ma my a traditions narrated by a simple
companion (sahabi) of the prophet were rejected. As for example a Hadith is
said to have been reported by Abubakar alone in which he says that at the time
of the call for the prayer (Adhen), the Muslim kissed their thumbs when the
Holy prophet’s name was recited. Since this event took place in the presence of
a large number of Muslims, five time a day without fail, it should have been
reported by a number of narrators. Since it is reported by only one companion,
the Hadith is rejected.
As far as the Matn is concerned, the
following principles of criticism of the hadith are laid dawn.
1. The
Hadith should not be contrary to the text or the teaching of the qur’an or the
accepted basic principle of Islam.
2. The
hadith should not be against the dicates of reason or laws of nature and common
experience.
3. The
Hadith should not be contrary to the traditions which have been already
accepted by the authorities as reliable and authentic by applying all the
principles.
4. The
Hadith which sign the praise and excellence of any tribe, place or person
should be generally rejected.
5. The
Hadith that contains the dates and minute detail o future event should be
rejected.
6. The
Hedith that contain some remark of the prophet which are not in keeping with
the Islamic belief of the prophethood and the position of the Holy prophet or
such expression as may not be suitable to him, should also be rejected.
Such
stricte principles of criticisms of the hadith are extremely necessary since the
traditions of the prophet are of great legal importance, second only to the
Qur’an. This is the reason why all the important Muslim jurist belonging to the
first three generation of the Muslim era preferred the tradition for the Qiyas
(analogical deductions). In some cases, some of them refused to express their
individual opinion on legal matter in cases in which the hadith was known to
them. The jurist like imam malik also accepted the practices of the companies
of the prophet as an important legal authority since the practice followed by
the companion were based on the practices of the prophet. The companion of the
prophet followed the foot slaps of their scrupulously.
The
Holy Qur’an also advocates the acceptance of hadith as a source of Islamic
legal system it says “whatever the messenger gives to you, take it, and
whatever he forbids you, abstain from it” ( Qur’an Surah 59 verse 7)
qualification
of a transmitter of hadith.
It is agreed by all the scholar of the
Hadith as well as the jurist of Islam that a transmitter of the Hadith should
possess certain qualifications to be acceptable. He must be of firm faith, truthful,
matured in age and a person at great integrity. He should also have a good
memory. He must be well acquainted
with the method of learning, preserving and transmitting the tradition. He must
also be conversant with names, careers and character of the earlier reporter of
the traditions. In short. Imam-al-shafi’I has summed up the qualification of
transmitter in the following words in his risalah.
He must be of firm faith, well-known
for his truthfulness in whatever he reported. He should understand and its
contents and should know well how the change in expression affect the ideas
expressed the rein. He should report verbatim what he learnt from his teacher,
and not narrate in his own words the sense of what he had learnt. He must
possess a retentive memory and if he had. Reported from a book, he should
remember his book well. He should refrain from making a report on the authority
of those whom he met but from whom he did not learnt anything. His report must
be in agreement with what he has been reported by those who are recognized to
have good memory, if they also have transmitted these reports.
Classification
of the Ahadith
The scholar of the Hadith literature has divided the
traditions into three categories according to the degree of their reliability.
This classification was based on:
1.
The perfection or imperfection of the
chain of their tanmiters.
2.
The freedom of the text from any
concealed defects.
3.
Acceptance or rejection of any Hadith by
the companion (Ashab) their followers (Tabiun) and their successors ( tab’
Tabium)
Those
three categories of the Hadith are;
1.
The Sahih; those are the genuine
tradition so declared after applying all test.
2.
The Hasan: these are the fair tradition
although inferior in the matter of authentiaty of the sahih
3.
The Da’if : these are the weak tradition
which are not so very realiable. The Da’if or weak traditions are divided
futher as follows, taking into consideration the degree of their defect in
their reports (Ruwwat) or in the text (Matn) of the reporters
a. The
Mu’allaq traditions : these tradition in which one or two transmitters are
omitted in the beginning of the Isnad.
b. The
Maqtu Traditions : these are the traditions which are reported by a tabil, a
man of second category after the prophet.
c. The
Munqati Traditions : these sre the broken traditions
d. The
Mursal traditions : these are the imcomplate traditions in the Isnad of which a
companion (Sahabi) is omitted e.g a tabil says, the prophet said
e. The
Musahaf Traditions: these are the traditions which have a mistake in the word
or letter of the Isnad or the Matn. E.g Hasan is written as Hashan.
f. The
shadh traditions :those are the traditions with a reliable chain of reporters
but their meaning are contrary to other similary attested traditions narrated
by the majority of the comtemperary transmitters
g. The
Maudu’ traditions : those are he abricated and untrue traditions.
The six
Authentic Collections.
The first and most important of the
six sound collections is the sahih of al-Bukhari (d 256=870 AD)
a. Sahih
of Al-Bukhari
This
is a corpus f tradition pure and simple, compiled with the object of providing
an orthodox criterion in all matter of jurisprodance by Muhammad bin ismail Abu
Abdullah al jufi commonly known as Imam-al Bukhari. He was born on the 13th
Shawwal 194 AH 21st july 810 A.D atBukhara. His interest in studying
the hadith began at the hlyland. He went to Egypt and then to basra spending
sixteen years altogether five of which are spent wandering through all asia.
Then he returned to his home and died on the Ramaan, 256 AH/31st
August 870 AD.
Al – Bukhari’s reputation spread far and
wide because of his valuable service to the cause of Islam through his famous
collection called Al-jami al sahih. In the compilation of this work, he has
hown the greatest critical ability and most scrupulous accuracy.
Bukhari adopted as the frame work of his
book healing which cover the whole range of high (i.e Islamic theology). His
work is devided into ninety-seven books which again are divided into 3,450
chapters.
The tradition are themselves preceded by a
tarjama or rubric designed to lead the
reader to a decision where authorities in the various schools (Madhahid)
differ. The tarjama consist of a text from Qur’an or of a fragmentary of Hadith
concerning the “necessity of the fast of Ramadan” is preceded by a text taken
from Qur’an (chapter 2, verses 183-184): “o ye who have believed, fasting is
prescribed for you, just as it was prescribe for those who were before you.
Maybe ye will show piety”.
Tradition report that Bukhari took consance
of 600,000 Hadith and himself memorized more than 200,000. Those he preserved
for us together with the fragmentary tradition embodied in the terjama number
about 9,082. But apart from the repetition of some Hadith, the distinct hadith
number 2,762. Al-Bukhari has also added fairly copious note to the heading of
his chapter.
The exalted position of the Hadith in the
Muslim community from the third century on wards and prominent position of
Al-Bukhari among the Ashab-al-Hadith, are clearly demonstrated in the homage
which was paid to Bukhari and his work. He actually deservered to be praised by
the muslim for he sahih, sought the aid of prayer before committing a tradition
to writing and intrrrogated over 1,000 shaiks living in place so distant as
Balkh, Merv, Nisapur, the Hijaz, Egypt and Syria. The collection of the Hadith
by Al-Bukhari and Muslim are held in particularly high esteem. They are known
as Al-Sahihan (the two collection recognized as authoritative).
It is no wonder, therefore, tha since his
death, Muslim have come to revere him paid visit to his tomb in Khartamak near
Samarkand,
b. Sahih
of Muslim
Another compilation of the Hadith on
which Islam has also conferred the tittle of al-sahih is that of a younger
contempary of Al- Bukhai named Muslim B-al-Hajjah.
Abul
Husain Muslim bin-al Hajjah al-Qushayri, al-Nisaburi, commonly known as imam
muslim was born at Nisaburi, in 202 AH/817 AD. Like Al-Bukhari, he travelled
widely to collect Ahadit in Arabiya Egypt, Syria and Irag where he had great
opportunities to listern to famous learned like ahmed bin Hanbal and Harmala,
iman a;-shafi’I’s pupil. As a prolitic writer he wrote many other book on high
and biographies besides the Hadith. But unfortunately they are lost.
The book for which he is best known as
the sahih which he compiled out of 300,000 traditions collected by him. The
sahih’s content are practically identical with Bukharis collection except in
the Isnad and the difference in treatment is really not very great. The
principle different is the absence of the paragraph heading characteristic of
Al-Bukhari. His work is compiled according to the corresponding ideas of ffigh,
but he does not follow his plan scrupulously. He simple place the parallel
vision together. He prefaces his book with a statement of the condition s a
tradition must fulfill before it can be regarded as genuine and authentic.
Every Hadith wil serve as a support for figh must itself rest upon the
authority of men whose trustworthiness was above suspicion. Only traditions
which are recognized as absolutely sahih are included in his and Al-Bukhari’s
work. In this case, the stipulation (shurif) of Muslim were not the some as
those of Bukhari.
Further, the authorities must stand in
unbroken succession, they must have been conteempories and must have been
actually in personal contact. He pay so much attention to the Isnad, that a
tradition is often followed by several different Isnad. The sahah is introduced
by a very useful discussion on the science Hadith itself and many other
important topic in the realm of theology like the five pillar of Islam,
marriage, law of inheritance, war, sacrifice, predestination and free-will, the
prophethood and the companies of the prophet.
Abdul
hussain muslim died in 261 AH/875 AD and was buried at Nasarabad, a suburd if
Nisabur.
Besides thee “two genuine books” by
Bukhari and Muslim, ther are foru others which Muslims consider of cnical rank, the whole being known as “
Six Authentic Books” or the Sahah-siita.
The
other four books are:
1. Sunsan
of Abu Da,ud (d. 275 A.H)
2. Jami
of Abu Isa Muhammad Al-Tirmdhi (d. 279 A.H)
3. Sunan
of Abu Abdullah Muhammad B. Maje (d. 283)
4. Sunan
of Abu Abdulrahman al-Nasa’I (d.303 A.H).
The
aim in these four was compile a
collecton which would provide the hadith dealing with all that was permissible
and not permissible to muslim.
c. Sunan
of Abu Da’vd
Abu
Da’vd (d.275), a contemporary of Bukhari was a pupil of Ahmad bin Hanbal, and
the master of Al-nasa’i(d.303). these two reversed the principle of the
Sahihain that only Hadith which rested on the authority of men universally
esteemed trustworthy could be acceoted and they rejected only those which wre
universally deemed worthy of credence/. They noted that some theologian was
stricter than other in their scrutiny of the quarantors and where a favourable
verdict had been accorded by a lenient scholar, they accepted the Hadith
despite the weight of adverse criticism. They expressed their opinion of the
garantor in no unmeasured terms. Abu Da’vd say that he wrote down half a
million Ahadith from which he selected 4,800 authentic traditions. Abu Da’uds
work at first had great popularity, but as it was somewhat limited in the range
of subjects it covered, and was not very critical in testing the authenticity
of traditions, it came to be less highly regarded than the collections of
al-Bukhari and Muslim. The method of arranging Hadith by subject matter was
also adopted by Abu Da’ud.
It should be noted that the sunnan of Abu Da’ud.naturally fills up the gab left by
Bukhari in his scheme of figh, and supply Hadith in support of the most
pettifogging (or unimportant) detail of ritual and legal life of the community.
d. The
Jami’of Al-Tirmidhi
Abu isa Muhammad bin isa bin sarwa bin
shadad commonly known as Al-Tirmidhi studied under Bukhari, Ahmad bin Hanbal
and Abu Da’ud. Al- sijistani. He hailed rom Tirmidh, a place near Balkh. He was
a great scholar and in addition to the hadith wrote books on history, law and
names. Two of his works are well known: his collection of the hadith and
Shama’il a collection of traditions concerning the person and the character of
the prophet. He travelled widely in Kharasan, Iraq and Hijas to collect
traditions. In his later year, he lot his eye-sight and died in 279 A.h/892 A.D
His
book on tradition has made him very famous. I comprises Ahadith or law, on the
day of resurrection, on heaven and hell, on the faith, on the Qur’an, on
devotion, on the prayers, on rwards and punishment, on good and bad manner, on
education and on bigiology. As compared with the work of Al-Bukhari and muslim,
this contain far fewer traditions.
Al-tirmidhi’s collection is noted for
the critical remark concerning the Isnad and the point of different between the
four school of Islamic theology
e. THE
SUNAN OF IBN MAJA
AND
f. THE
SUNAN OF AL – NASA’I
The
Sunan of ibn maja (d.887 AD) and The sunan of al – nasa’I (d. 915 A.D) deal
almost entirely wish legal traditions which teey ll what is permitted that what
is forbidden from the point of view of the sharia. These two work are more
lenient in their critic of the doubtful. Traditions however, like other
sunnans, they stand only second to the two sahihs. Al –Nasa’I was a pupil of
the veteran traditionist (Muhaddith) Abu-Da’ud and has followed almost the same
pattern as that of his master. Ibn Maja’s treatment of the tradition is not
much different from that of Abu-Da’ud. When al –Baghawl wrote his famous book
Masabih-al-sunna ( the lamp of sunna), he collected what was valuable in the
six authentic collection (Sahahsitta). He like other recognized Muslim scholars
and traditionists, comfirmed the authenticity of these six collections.
Finaly, for the wise words of the Holy
prophet look for the book introduction to the hadith by A. Rahman I. Doi
Baba Ali Mustapha is of Ngarannam
woed, Bollori II, Maiduguri, Borno state, Nigeria.
Reference
The research was based on the work of
A. Rahman I. Doi, from the book introduction to the Hadith, Published by
Hudahuda publishing company, zaria, Kaduna State, Nigeria.
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