Bismillahir Rahmanir Rahim
The Science of Hadith
- A Bibliography of the Works in English Language, 31.05.2018 Draft[1]
Abu Raihan Muhammed Khalid[2]
Introduction
Definition of Hadith
Imam Muslim described hadith as “the reports
that have been narrated from the Messenger of Allah SA[3]
about the teachings, rules, and regulations of Islam, and what they say about
reward and punishment, exhortations and warnings, and other issues, along with
the chains of narration with which they were narrated and circulated among the
scholars”[4]. The
Arabic word hadith means ‘Prophetic tradition’[5],
its literal meaning is communication, story, conversation: religious or
secular, historical or recent[6]. It
is often interchangeably used with sunna[7]. It
equally applies to the Quran Majid and the Sunnah of the Prophet SA. The word
hadith has been used in the Qur’an 23 times[8].
The word has been used in the Qur’an Majid in the sense of story or
communication or message, be it religious or secular, from a remote past or of
the present time[9].
The word was used in the same sense by the Prophet, as it has been used in the
Qur’an Majid[10].
“It is generally known that the Prophet, peace
be on him, discouraged documentation of his own sayings and Sunna at the early stages
of his mission in order to preserve the purity of the Qur’an and prevent the
possibility of confusion between the Qur’an and his Sunna”[11].
Imam Abu Dawud recorded a hadith narrated by Abu Sa'eed Al-Khudri where he
said: "We used not to write anything but the Tashah-hud and the Qur'an."[12]
In another hadith narrated by Abu Sa'eed al-Khudri which is more specific on
the matter states that “The Prophet is thus reported to have said to his
Companions: Do not write what I say. Anyone who has written from me anything
other than the Qur’an, let him blot it out. You may speak about me and there is
no objection to that, bur one who attributes a lie to me deliberately should
prepare himself for a place in Hell.”[13]
The study of hadith
The study of the hadith is known as ‘ulum
al-hadith’. ‘Jurisprudence of hadith” might be said to be an equally acceptable
equivalent in English of ‘ulum al-hadith’[14].
The methods of enquiry and principles which the
hadith scholars have formulated for verifying the authenticity of hadith and
accuracy of its message is known as ‘usul al-hadith’, which is a component of
the ‘ulum al-hadith’[15].
The principal objective of the methodology of hadith or usul al-hadith was to provide
a set of methodological guidelines that ensured propriety in the exercise - to
ensure authenticity in the text and transmission of Hadith[16].
These methodologies developed as a result of the painstaking efforts of the
ulama to verify the authenticity of hadith who were moved by an acute sense of
responsibility and the desire to safeguard the Sunna of the Prophet, peace be
on him, against prejudice and error[17].
The origins of usul al-hadith are traced back to al-Shafi (150-205 AH)[18].
However, the discipline of the study of hadith
is still growing[19],
specially in terms of the determination of its scope, breadth and even
nomenclature. Mohammad Hashim Kamali states that the ‘ulum al-hadith consist of
over fifty, and according to some estimates, close to a hundred separate
branches of learning!’[20] Unfortunately,
the differences of opinion among the ulama regarding the number of the branches
of the discipline are not the only problem that the discipline of the study of
hadith faces today. It appears that jurisprudence of hadith, which is ‘ulum
al-hadith’, the name of the discipline, may also mean a branch of the discipline,
namely the usul al-hadith[21].
Then again it appears that usul al-hadith may not be a branch of the principal
discipline ulum al-hadith, but itself the principal discipline[22].
Yet ‘sometimes ‘mustalah al-hadith, and 'IIm dirayat al-hadith’[23]
are used as equivalent terms’ for the name of the discipline[24].
Kamali recognized this lack of cohesion in the
determination of the scope and breadth of the discipline of the study of
hadith. He states “Ulum al-hadith is itemised and diverse- as if the ultima '
have tried to combine the two conflicting needs of an objective methodology,
which was provided, but then had to be sub-divided into as many divisions as pragmatism
and concern for particularity might have dictated”[25].
It is stated that usul al-hadith is the science
of verification of the authenticity of the hadith as being a true report of
Phophet SA’s words or actions which is judged by the authenticity of the chain
of the narration or the isnad, and its content.
In Kamali’s words ‘Usul al-hadith is concerned with reliability of the
narrators of hadith and the subject matter of their narration, and evaluates
their strengths and weaknesses to determine the authenticity of a reported
hadith as being the true utterance of the Prophet. The upright character and retentiveness
of the narrator and the authenticity at every link of the chain of isnad are
the main focus of the scrutiny that is proposed by the methodology of usul
al-hadith’[26].
Development of Ulum
al-hadith
“Although the genesis of ‘ulum al-hadith’ can
historically be traced to the Prophetic period, it is basically after that
period, that is, after the demise of the Prophet, peace be upon him, when his
followers began to verify, collect, and compile his sayings and reports of his
activities. The purpose naturally was accurate recording, retention and
transmission of the Sunna of the Prophet[27].
It is quite normal in this pattern of development to expect that collection and
documentation of hadith preceded the development of methodology for its
authentification”[28].
The
Ulama paid more attention to the development of methodology and reliability of
hadith transmitters after the incidence of political turmoil (fitna) in the
community[29].
The controversies
regarding the authenticity of some hadith
“Moved
by an acute sense of responsibility and the desire to safeguard the Sunna of
the Prophet, peace be on him, against prejudice and error, the ‘ulama’ have
undertaken painstaking efforts to verify the authenticity of hadith. Their
tireless travellings and interviews, on a massive scale, for that purpose
enabled them not only to obtain information on hadith, but also impressed upon
them the difficulty of the challenge they faced over the endless possibilities
of error in the accurate rendering of hadith”[30].
“It seems that methodology operates best at a
level of generalization which entails a certain disassociation with particularity
and individualized detail. This is perhaps a weakness of methodology in
reference especially to social sciences and religion. A total preoccupation
with objectivity and scientific method may prove to be a weakness of
methodology in these areas. One can imagine, for example, that one may apply the
rules of usul al-hadith and disqualify a hadith that may well be authentic.
Conversely, it would also seem possible to authenticate a hadith on grounds of
methodology that may, upon specific inquiry and research, prove to be spurious.
The advice of caution that this analysis conveys is that one should not expect imperviable
results through the application of a certain methodology to hadith. This is
another way of saying, perhaps, that the development of even a separate and a
fairly rich discipline of ulum al-hadith has not eliminated all doubt over the
question of authenticity in hadith”[31].
“It may also explain perhaps as to why we find
the methodological rules of "alum al-hadith to be laden with subsidiary
and exceptional rules, which might have been designed to make up for the possible
weaknesses of the methodology they were applying. Is this not reflected in the
fact, for instance, that the ulum al-hadith consist of over fifty, and
according to some estimates, close to a hundred separate branches of learning!”[32]
Works reviewed for
this bibliography:
O’Donnell, Patrick S., Islamic Studies: A
Bibliography (Books—In English), 2003[33]
WorldCat, an online combined library catalog,
provided by the global library cooperative Online Computer Library Center (OCLC),
of 6565 Kilgour Place, Dublin, Ohio 43017, United States, hosted at www.worldcat.org. We have searched for the
keyword ‘Hadith’ in English language texts[34].
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[1] Project Home: https://www.researchgate.net/project/An-Introduction-to-Al-Sihah-al-Sittah-of-the-Kutub-al-Sittah.
Project started on 06.04.2018. This document opened on 24.04.2018.
[2] LL.M.
(London); LL.M. (Chittagong); Barrister-at-Law of Lincoln’s Inn, England and
Advocate of the Supreme Court of Bangladesh. Worked for several NGOs,
Government of Bangladesh and Asian Development Bank (ADB), International Labour
Organization (ILO) along with many individual clients in environment, climate
change, and general legal matters; www.raihankhalid.com.
Researchgate Profile: https://www.researchgate.net/profile/Abu_Raihan_Khalid, Email: raihan.khalid@yahoo.com.
[3] We have replaces the Arabic
rendition of the expression of the quoted text with this English one because we
are unable to write reliable Arabic at the instant.
[4] English
Translation of Sahih Muslim, Volume 1,
Compiled by: Imam Abul Hussain Muslim bin al-Hajjaj, Translated by:
Nasiruddin al-Khattab (Canada), Edited by: Huda Khattab (Canada), Final review
by: Abu KhaIiyl (USA), Darussalam, Riyadh, 2007, ISBN: 9960-9919-0-3 (set)
9960-9919-8-9 (Vol.1), (hereinafter referred to as the ‘Sahih Muslim, Volume
1’), Introduction by Imam Muslim, Page 39.
[5]
Baalbaki, Rohi, Al Mawrid, A Modern Arabic English Dictionary, Dar El-ilm
Lilmalayin, Beirut, Lebanon, Seventh Edition 1995, Page 854.
[6] Al-azami,
Muḥammad Mustafa, Studies In Hadith Methodology And Literature, The Other
Press, 1977, ISBN: 9839154273, 9789839154276, page 1. We have used a digital
version of the book downloaded from the internet.
[7] Ali,
Mohammad, The religion of Islam, a comprehensive discussion of the sources,
principles and practices of Islam, 1900, S. Chand & Company Ltd., New
Delhi, Page 58. We have used a digital version
of the book downloaded from the internet. The year of publication of the book was collected from Google Books : https://books.google.com.bd/books/about/The_Religion_of_Islam.html?id=Ac9bGQAACAAJ&redir_esc=y,
accessed last on 16.04.2018.
[8] Al-azami,
M.M., (1977), ibid, page 1. The Prophet SA says: "The best hadith is the book of Allah” (Bukhari,
Adah, 70), Al-azami, M.M., (1977), ibid,
page 2.
[9] Al-azami,
M.M., (1977), ibid, page 2.
[10] Al-azami,
M.M., (1977), ibid, page 2.
[11] Kamali,
M. H. (2005), ibid, page 22.
[12] English Translation of Sunnan Abu
Dawud, Volume 4, Compiled by Imam Hafiz Abu Dawud Sulaiman bin Ash’ath, AhâdIth
edited & referenced by: Hâfiz Abu Tâhir Zubair 'All Za'l Translated by:
Nasiruddin al-Khattab (Canada) Edited by: Huda Khattab (Canada) Final review
by: Abu Khaliyl (USA), (hereinafter referred to as the ‘Sunnan Abu Dawud’) The
Book Of Knowledge, Hadith No. 3648, graded as ‘Sahih’, Page 211.
[13] Kamali,
M. H. (2005), ibid, page 22.
[14] Kamali,
M. H., A Textbook of Hadith Studies- Authenticity, Compilation, Classification
and Criticism of Hadith, The Islamic Foundation, UK, 2005, page 1. We have used
a digital version of the book downloaded from the internet. Kamali later stated
that ‘usul al-hadith’, which is a discipline of the ulum al-hadith, is
jurisprudence of hadith, page 4, ibid.
[15] Kamali,
M. H. (2005), ibid, page 1.
[16] Kamali,
M. H. (2005), ibid, page 3.
[17] Kamali,
M. H. (2005), ibid, page 3.
[18] Kamali,
M. H. (2005), ibid, page 3.
[19] Kamali,
interalia, felt that some reforms
“need to be undertaken in order to purify the existing hadith literature from
doubtful and unwarranted accretions”, Kamali, M. H. (2005), ibid, page 6.
[20] Kamali,
M. H. (2005), ibid, page 4.
[21] Kamali,
M. H. (2005), ibid, page 4.
[22] Kamali,
M. H. (2005), ibid, page 4. Kamali
states, 'ulama’ have attempted to refer to all of these under the consolidated
term, 'Ilm usul al-hadith, or simply usul al-hadith, that is, the jurisprudence
of hadith’, page 4, ibid. Although
‘many of the leading writers on the subject such as al-Hakim al-Nisaburi’s (d.
405 H), Ma'rifat Ulum al-Hadith, and Abu ‘Amr 'Uthman b. ‘Abd al-Rahman b.
al-Salah’s (d. 643 H) "Ulum al-Hadith have retained in these terms the
pluralist feature of the hadith sciences’, Kamali adds. Page 4, ibid.
[23]
Preferred by Jalal al-Din al-Suyuti (d. 911 H), Kamali, M. H. (2005), ibid, page 4.
[24] Kamali,
M. H. (2005), ibid, page 4.
[25] Kamali,
M. H. (2005), ibid, page 5.
[26] Kamali,
M. H. (2005), ibid, page 4, 5.
[27] Kamali,
M. H. (2005), ibid, page 9.
[28] Kamali,
M. H. (2005), ibid, page 9. There
was, however, a rich tradition of recording, analysing, studying of the
prophetic traditions among the Jews. The Jews in the present day Iraq in places
close to Kufa developed a functional methodology for the study of their prophetic
traditions. This body is known as the Talmud. Many such Jew Tadmud experts
became Muslims and may have contributed to the development of the methodology
for the recording and studying of the hadith. For details please see, interalia, Tim Holland.
[29] Kamali,
M. H. (2005), ibid, page 9.
[30] Kamali,
M. H. (2005), ibid, page 3.
[31] Kamali,
M. H. (2005), ibid, page 4.
[32] Kamali,
M. H. (2005), ibid, page 4.
[33] Full Text available at: http://www.columbia.edu/cu/lweb/img/assets/5495/Islamic_Studies_bibliog.pdf,
accessed last on 28.04.2018.
[34] Search results at WorldCat, “Search
results for 'ti:Hadith' > 'English'”: https://www.worldcat.org/search?q=ti%3AHadith&fq=ln%3Aeng&dblist=638&qt=first_page,
accessed last on 01.05.2018.
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