The Curious Lawyer: The Science of Hadith - A Bibliography of the Works in English Language, Working Draft of 24.01.2019

Bismillahir Rahmanir Rahim

The Science of Hadith - A Bibliography of the Works in English Language, Working Draft of 24.01.2019[1]

Abu Raihan Muhammed Khalid[2]

Abstract

The Arabic word hadith means ‘prophetic tradition’. Hadith are the practices performed and ordained by the Prophet (SA) that a Muslim must follow in fulfilment of his religious obligations. In the corpus of Muslim laws, the hadith stands right after the Quran Majid - the words of Allah Rabbul Alamin, as the second most important source of Islamic laws. However, there are significant differences of opinion among the Muslim regarding the authenticity of a great number of hadith. There are perhaps even more differences regarding the application of these hadith in today’s world after fourteen hundred years of their pronouncement. As a result a Muslim is unsure and often embattled on what he should practice as his religious duty. This has caused significant rifts among the Muslim society throughout the world. It is therefore necessary to precisely determine the scope, breadth and methods of the science of Hadith in order to enable the Muslim to determine the authenticity of a hadith and its application in today’s world. As the first part the project we are here preparing a bibliography of the works in English Language.

Plan of the Study

Methodology
Limitations
Introduction
Definition of Hadith
Hadith as a source of Islamic law
Source of the authority of Hadith as Islamic law
The body of Hadith
The science of Hadith
Controversies in Hadith
Conclusion
Works reviewed for this bibliography
Instructions to the user of this bibliography
Abreviations
The Bibliography

Primary Sources

i. Quran Majid

1. Masnuscripts

2. Books

3. Online Databases

ii. The Hadith

1. Manuscripts

2. Books

3. Online Databases

Secondary Sources

i. Manuscripts

ii. Books

iii. Articles

iv. Journals

v. Website and Blogs

Glossary of Terms

Methodology

This study concerns events that took place in the 7^th century C.E. and the centuries that followed. Therefore this study relies on evidences of those events recorded in texts, and living memories of the people. Therefore, this study shall be conducted by review of the texts- both in printed booksand manuscripts, interviews of relevant scholars mostly by means of electronic communications, review of the living memory that are preached in waz and other lectures by the Ulama, etc.

Limitations of this study

1. It is necessary to state here that we do not currently have access to a library equipped with materials capable of supporting the entire study. Our personal collection of materials is only capable of providing materials for a part of it. We are relying mostly on materials downloaded from the internet. Thanks to Allah Rabbul Alamin a large body of related literature is available on the internet in various archives and online libraries. These books, which are in most cases scanned digital copy of the original printed work, sometimes do not contain the entire publication information in them.

2. We can read some Arabic but cannot use it for academic purposes and we do not read or write Urdu, Persian. For this reason we are unable to use most of the primary texts that are available but are in those languages. Instead we have used translations of the few original texts into English that are available. This has limited our scope of analysing the original text ourselves. Elaboration of this limitation of the source materials is provided in the following section on ‘Sources’.

3. A lot of the works that we have reviewed for this bibliography contain characters with diacritics by the various translators to give effect to the original pronunciations of words of Arabic, etc. This posed a problem for our work. First of all we are not well conversed in the diacritics and secondly the search engines, both the windows and web based, and the software used in writing this account, the Microsoft Office Word 2010 does not provide a ready tool for using such symbols. For these reasons characters with diacritics will be represented without their diacritical marks.

Sources

As we have stated above the events relevant to this study took place in the 7^th century C.E. and the centuries that followed. The rich civilizatiuon of Islam produced a wealth of literature related to the Hadith, Seerah and Quranic studies. Although primarily these works were produced in Arabic, soon wealths work started to appear in other languages - Persian, Urdu, Malaya, Indonesian, English. These new works are no less volumnus or important than the works in Arabic. However, I can only use English beyond my mother language Bengali for academic purposes, and I understand there are many other Muslims who are in the same situation. Therefore, my research shall only include the works in English language.

This has created a considerable challenge for me. As we have progressed in our work we have realized that many important primary texts, both of Hadith collections and of the science of hadith, have not been translated in to English. So far we could only find thirteen collections of Hadith that are ailable in English. They are Sahih al-Bukhari, Sahih Muslim, Jami at-Tirmidhi, Sunan Abu Dawud, Sunan an-Nasai, Sunan Ibn Majah, Riyadis Saliheen, Nukbatul Fikar, al-Muwatta, Bulugh al-Maram, Mishkat ul Masabih, Musnad Imam Ahmed Bin Hanbal, Nahjul-balaghah[3]. We do not yet know the total number of Hadith collections but we suppose it would be a number much larger than the above. However, we are unable to study them because they are not available in English. The same is true for the works on the science of Hadith.

Kitab mushkil al-ḥadith wa-bayanuh of Ibn Fūrak, -1015.

Ta’wil Mukhtalif al-Hadith (The Interpretation of Conflicting Narrations) by Ibn Qutaybah (828 – 885 CE / 213 – 276 AH)

Not all the mentioned texts are available today; some remained as manuscripts and were never published.

A personal note to the new scholars of Islam

I stopped working to earn a living sometime in 2015. Since then I have employed all my time and resources to work for Allah Rabbul Alamin. I live on a small savings created by my work as a Barrister-at-Law before 2015. For this and the other works that I am doing right now, I did not need to spend much money, beyond what was needed for my personal upkeep and a meagre few books. I did not use any library other than the online ones or purchased much books. This work is almost entirely based on matertials that are available online. It is to tell you that high quality researches on Islam, like most other fields, can be done without ever setting foot in a library or spending any money.

3. Introduction

The Hadith is the second most important source of Islamic law regulating every possible aspect of the daily lives of the billions of Muslims around the world - from five daily prayers to marriage, divorce and inheritance. Yet many Muslims today know very little, if any, of these laws accept from what they hear from the Imam in the Mosques or from their elders in the family. Modern education is almost entirely standardized throuout the world, except the Madrasas which are though numerous, have escaped the modern mainstream population. The modern anglisized education includes very little of the Islamic laws, of the Quran Majid, the Hadith and the Fiqh. Growing up among the third largest Muslim population in the world, Bangladesh, we had one subject of Islamic studies in the school which did not go beyond the basics and as we advanced in our education Islam stopped to be included in the curriculum altogether[4].

As a result although we have our marriage, divorce, and inheritance as well as the daily religious responsibilities all governed by the Islamic laws, we have near no understanding of these laws beyond what is needed to perform the basic salat and siyam. We often hear the preaching from the Ulama in the Jumma Khutba or in the waz mehfil but a general decline in education, in particular religious education in Bangladesh, means that these preachings are more often than not sectarian, biased, unverifiable, whimsical, violent, vulgar and hateful to opposing sectors. This is of course, except the few lerarned Ulama who are sure to exist but remain unknown to the general public.

This has resulted in the modern population educated in the anglicised curriculum, which are spearheading the mainstream society, avoiding the Islamic laws and leaving that entirely to the madrasa educated Ulama. Whenever needed an Alim is called to conduct a wedding, a funeral or any other religious occasions. The inheritance, although regulated by the Islamic laws, is now made into legislation in the Indian sub-continent and has no real connection with the general body of Islamic law and therefore does not require any input from the Ulama.

The mainstream intelligentia in Bangladesh, for example, shows no interest in Islamic knowledge. Except for the texts required for the education in the madrasas only a few books are published covering the Islamic knowledge and those do not comply with the rigor of the modern scholarship, to say the least. That is except the few books published by the Government funded Islamic Foundation of Bangladesh. I suppose this picture is more or less same in most other Muslim majority countries today.

Together, these factors have completely alienated the Muslim modern youth from Islamic knowledge. They do not attent the Waz mehfils because the standard of the speakers there are low to their opinion, they do not read the few Islamic books available for that same reason. All knowledge related to Islam originate today from sources that are, in their opinion, low in standard, unverifiable, sectarian, violent and vulgar. Islam is thus outside the modern mind.

In addition the the above, with the advancement of the civilization the modern Muslim are required to adapt to the conditios that were not present at the earlier stages of Islam. It has become necessary to determine the propriety of means of earning one’s livelihood, for example. Does the shariah approve working in a bank or a business venture that are not run in accordance with the Islamic laws, can a Muslim save money in bank, can a Muslim woman receive education or undertake employment or engage in business, can a Muslim man work in a wokplace where there are women working alongside without adhering to the Islamic laws for modesty in dress, can a Muslim man work or live under a female leader, is earnings from the government saving schemes created for the protection of livelihood of the less able still be considered riba, what you can watch on the television and other online sources, can you read a newspaper which publishes photographs of women which are not adhering to the Islamic dress codes; can you go to a market place or go to the street, or ride on a vehicle where there would be women who are not adhering to the Islamic dress codes. When the legal system of a country declares that a law of Islam violates the fundamental rights of a section of the population, or condemns the institution of Fatwa, should the Muslim accept that judgment or remain with the Ulama defying the state? Can a Muslim woman drive a veicle? What a Muslim woman should do when a non-Muslim government criminalises wearing a hijab?

Questions like the above are constantly being present in front of the modern Muslim and they look towards the Ulama for anserws. The Ulama are coming up with solutions as well. Muslim are now using photographs for various purposes, Waz and other religious lectures are recorded in video and broadcasted on television and online platforms. There are numerous other examples where the Ulama have adapted the Islamic laws to answer the questions posed by the changes in the civilization. The Jumma salat and its khutba by the Imam is acting as the single most important institution of Islam and communicating the standpoint of Islam to the Muslims on a weekly basis. We may remember in this regard that Imam Bukhari reported that the Prophet SAW said, “(A)nd religious scholars are the inheritors of the Prophets, i.e., they inherit knowledge”[5].

But as we shall remember, Islam never existed without its divisions after the ofat of the Prophet SAW. As the first fitna of Islam started in 36 AH[6], only after 25 years of the ofat of the Prophet SAW on 11 AH, where the Kharejites appeared to defy Khalifa Ali Ibn Abu Talib saying "la hukm illa li-llah"[7], that there is no judgment but that of Allah. The Kharijites opposed the criterias Hazrat Ali (R) agreed to for the arbitration with Muwaibiya's Syrian forces that sunna (tradition) of the Prophet SAW shall be an additional standard of judgment in the arbitration, while they wanted the Qur’an to serve as ﬁnal judge as it was the essential stipulation of the initial agreement between the parties[8].

these solutions are often not universally agreed upon by the Ulama.

If we want to save the guidance that Allah Rabbul Alamin most kindly sent to us through the Prophet (SAW) from this severe degradation and near extinction, we must make the Islamic knowledge precise, verifiable, decent and available. Then we can use this guidance ourselves. If we fail to do that, it is only to our own loss because Allah Rabbul Alamin has revealed in Quran Majid:

“Wa man jahada fa inna ma yujahidu le nafsihi; innallaha la ganiyun anil alamina”[9].

“And whosoever strives, he strives only for himself”. Verily, Allah is free of all wants from the 'Alamin”[10].

Without the knowledge of Islam we cannot strive and win Takwa for ourselves and escape the punishments of the eternal Jahannam.

This work is therefore my attempt to understand the Hadith - the Islamic laws, and also to make available what I understand to the fellow Muslims who are in the same conditions as I am.

4. Definition of Hadith

The Arabic word hadith means communication, story, conversation: religious or secular, historical or recent[11]. In the Islamic discourse the word is used to mean ‘Prophetic tradition’[12]. The practitioner Muslim often uses it interchangeably with sunna[13]. Despite its general uses in the case of Prophetic traditions, the word is also found in the Quran Majid, used 23 times[14], in the sense of story or communication or message, be it religious or secular, from a remote past or of the present time[15]. The word was used in the same sense by the Prophet, as it has been used in the Qur’an Majid[16]. Bukhari, Adat, 70.

A good definition of Hadith is found in the Sahih Muslim where Imam Muslim described Hadith as the reports that have been narrated from the Messenger of Allah SA[17] 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”[18].

Hadith, Sunnah and Khabar or akhbarana, diyat. al-sunnat al-madiyah and al-sunnat al-qaimah. Khawarij. The ahl al-qadr. The Jahmiyah. Legitimate differences of opinion among jurists (ikhtilaf al-fuqaha). Sahifah and kitab. Qadirite. Mutaziliyah. Ala al-wajh.

5. Hadith as a source of Islamic law

The body of Hadith is the second most important source of Islamic laws[19].

6. Source of the authority of Hadith as Islamic law

As the laws of Islam come from Allah Rabbul Alamin in the form of the Quran Majid, the validity of the Hadith and all other sub-ordinate laws such as Ijma and Qiyas must also come from Allah Rabbul Alamin through the Quran Majid iself. It is because only Allah Rabbul Alamin is the source of all knowledge and only Allah Rabbul Alamin knows the path of the deen. Allah Rabbul Alamin revealed in the Quran Majid, aujubillahi Minashaitanir Rajim, bismillahir Rahmanir Raheem, "The decision is only for Allah, He declares the truth, and He is the Best of judges"[20][21].

Allah Rabbul Alamin revealed the validity of the Sunnah in various parts of the Quran Majid. Allah Rabbul Alamin introduced the Prophet (SAW) as an excellent model to follow: “Ye have indeed In the Messenger of Allah An excellent exemplar For him who hope In Allah and the Final Day, And who remember Allah much”[22] and then commanded the believers to obey him: “O ye who believe! Obey Allah and obey the messenger, and render not your actions vain”[23]. This command was reiterated “O ye who believe! Obey God, and obey the Apostle, And those charged With authority among you”[24].

Authority of Hadith as law in the Quran Majid:

Aujubillahi minashaitanir Raheem, Bismillahir rahmaneer Raheem.

Surah Nisa

14. And whosoever disobeys Allah and His Messenger (Muhammad ), and transgresses His limits, He will cast him into the Fire, to abide therein; and he shall have a disgraceful torment.Surah Nisa

55. Of them were (some) who believed in him (Muhammad ), and of them were (some) who averted their faces from him (Muhammad ); and enough is Hell for burning (them). Surah Nisa

56. Surely! Those who disbelieved in Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) We shall burn them in Fire. As often as their skins are roasted through, We shall change them for other skins that they may taste the punishment. Truly, Allah is Ever Most Powerful, All-Wise. Surah Nisa

59. O you who believe! Obey Allah and obey the Messenger (Muhammad ), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger (), if you believe in Allah and in the Last Day. That is better and more suitable for final determination. Surah Nisa

61. And when it is said to them: "Come to what Allah has sent down and to the Messenger (Muhammad )," you (Muhammad ) see the hypocrites turn away from you (Muhammad ) with aversion. Surah Nisa

64. We sent no Messenger, but to be obeyed by Allah's Leave. ...Surah Nisa

65. But no, by your Lord, they can have no Faith, until they make you (O Muhammad ) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.Surah Nisa

69. And whoso obeys Allah and the Messenger (Muhammad ), then they will be in the company of those on whom Allah has bestowed His Grace, of the Prophets, the Siddiqun (those followers of the Prophets who were first and foremost to believe in them, like Abu Bakr As-Siddiq ), the martyrs, and the righteous. And how excellent these companions are! Surah Nisa

79. ... And We have sent you (O Muhammad ) as a Messenger to mankind, and Allah is Sufficient as a Witness. Surah Nisa

80. He who obeys the Messenger (Muhammad ), has indeed obeyed Allah, but he who turns away, then we have not sent you (O Muhammad ) as a watcher over them.Surah Nisa

[Sahih al-Bukhari, vol. 9, hadith no. 251; 384.]

81. They say: "We are obedient," but when they leave you (Muhammad ), a section of them spend all night in planning other than what you say. But Allah records their nightly (plots). So turn aside from them (do not punish them), and put your trust in Allah. And Allah is Ever All-Sufficient as a Disposer of affairs.Surah Nisa

83. When there comes to them some matter touching (public) safety or fear, they make it known (among the people), if only they had referred it to the Messenger or to those charged with authority among them, the proper investigators would have understood it from them (directly). Had it not been for the Grace and Mercy of Allah upon you, you would have followed Shaitan (Satan), save a few of you. [ validation to go to the ulama for izma and qiyas.]Surah Nisa

105. Surely, We have sent down to you (O Muhammad ) the Book (this Qur'an) in truth that you might judge between men by that which Allah has shown you (i.e. has taught you through Divine Inspiration), so be not a pleader for the treacherous.Surah Nisa

113. ... Allah has sent down to you the Book (The Qur'an), and Al-Hikmah (Islamic laws, knowledge of legal and illegal things i.e. the Prophet's Sunnah - legal ways), and taught you that which you knew not. And Ever Great is the Grace of Allah unto you (O Muhammad ).Surah Nisa

136. O you who believe! Believe in Allah, and His Messenger (Muhammad ), and the Book (the Qur'an) which He has sent down to His Messenger, and the Scripture which He sent down to those before (him), and whosoever disbelieves in Allah, His Angels, His Books, His Messengers, and the Last Day, then indeed he has strayed far away. Surah Nisa

150. Verily, those who disbelieve in Allah and His Messengers and wish to make distinction between Allah and His Messengers (by believing in Allah and disbelieving in His Messengers) saying, "We believe in some but reject others," and wish to adopt a way in between.Surah Nisa

151. They are in truth disbelievers. And We have prepared for the disbelievers a humiliating torment.Surah Nisa

152. And those who believe in Allah and His Messengers and make no distinction between any of them (Messengers), We shall give them their rewards, and Allah is Ever Oft-Forgiving, Most Merciful.Surah Nisa.

163. Verily, We have sent the revelation to you (O Muhammad صلى الله عليه وسلم)[1] as We sent the revelation to Nûh (Noah) and the Prophets after him; We (also) sent the revelation to Ibrâhîm (Abraham), Ismâ‘îl (Ishmael), Ishâq (Isaac), Ya‘qûb (Jacob), and Al-Asbât [the offspring of the twelve sons of Ya‘qûb (Jacob)], ‘Îsâ (Jesus), Ayyûb (Job), Yûnus (Jonah), Hârûn (Aaron), and Sulaimân (Solomon); and to Dâwûd (David) We gave the Zabûr (Psalms).Surah Nisa

166. But Allâh bears witness to that which He has sent down (the Qur’ân) unto you (O Muhammad صلى الله عليه وسلم); He has sent it down with His Knowledge, and the angels bear witness. And Allâh is All-Sufficient as a Witness.Surah Nisa

170. O mankind! Verily, there has come to you the Messenger (Muhammad صلى الله عليه وسلم) with the truth from your Lord. So believe in him, it is better for you. But if you disbelieve, then certainly to Allâh belongs all that is in the heavens and the earth. And Allâh is Ever All-Knowing, All-Wise.Surah Nisa

At page 18.

[005:092] Obey Allah and obey the messenger, and beware! But if ye turn away, then know that the duty of Our messenger is only plain conveyance (of the message).

[064:012] Obey Allah and obey His messenger; but if ye turn away, then the duty of Our messenger is only to convey (the message) plainly.

[005:099] The duty of the messenger is only to convey (the message). Allah knoweth what ye proclaim and what ye hide.

Allah Rabbul Alamin commanded the Prophet (SAW) to teach the believers: “Qul in kuntum tuhibbunallaha fattabiyunii Yuhbibkumullahu wa yagfir lakum zunuubakum; wallahu gafururrahimu”[25]. “Say: If you love Allah then follow me, Allah will love you and forgive you of your sins. And Allah is Oft-Forgiving, Most Merciful.[26]"

Allah Rabbul Alamin explains the reason why Sunnah of the Prophet (SAW) is important, it is because the Prophet (SAW) shall explain to the the believers ‘what is sent down to them’ in the Quran Majid: "With clear signs and Books (We sent the Messengers). And We have also sent down unto you (O Muhammad (peace be upon him)) the Dhikr (reminder and the advice (i.e. the Quran)] that you may explain clearly to men what is sent down to them, and that they may give thought." (16:44).

Finally Allah Rabbul Alamin makes it abundantly clear that what the Prophet (SAW) teach come directly from Allah Rabbul Alamin: “He who obeys the Mewssenger (SAW), has indeed obeyed Allah”[27]. Allah Rabbul Alamin removed the opportunity for any man to question the validity of the teaching of the Prophet (SAW): “It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allah and His Messenger, he has indeed strayed in a plain error”[28].

In these Verses of the Quran Majid Allah Rabbul Alamin validates the sunnah - the hadith, as religious laws.

Men only know what Allah Rabbul Alamin has taught them, in Sura Bakara Allah Rabbul Alamin revealed, aujubillahi minas shaitanir rajeem, bismillahir rahmanir raheem, “They (angels) said: "Glory be to You, we have no knowledge except what you have taught us. Verily, it is You, the All-Knower, the All-Wise"[29]. Men are given only little knowledge, Allah Rabbul Alamin revealed,.... Tomaderke gyan golpoti dewa hoiyache. Men do not possess the Ilmal Yakin, or the definite knowledge, Allah Rabbul Alamin revealed in Sura At Taka sur, Aujubillahi Mina's Shaitanir Rajeem, bismillahir rahmanir rahim, "katalam la tayalamuna ilmal yakin"; 7:43, "All praise and thanks be to Allâh, Who has guided us to this, and never could we have found guidance, were it not that Allâh had guided us!" "Verily, We, it is We Who have sent down the Dhikr (i.e. the Qur’ân) and surely, We will guard it (from corruption). (15:9). Therefore, whenever we have a confusion regarding the laws of our religion, we must come back to Allah Rabbul Alamin and hit Rasul, as Allah Rabbul Alamin revealed in sura Bakara, verse 59,

7. The body of Hadith

…

8. The development of the collections of the Hadith

It is possible that the Arabs, unlike the Christian Arabs of Iraq and Syria, the Arabic speaking Chritians, and the Jewist colonists in Arabia, had very little or no use of the Arabic scripts in the pre-Islamic times[30].

“Ibn Hanbal II 162 f.; Tirmidhi VI 181 f., where the commentator deduces that Muhammad ordered the writing-down of the sunnah as he did that of the Quran”[31].

“Traditions were already being written down by quite a few even in Muhammad's day”[32]. “Umar, who was responsible for the first "edition" of the Quran, did indeed consider the parallel recording of sunnah, which Tradition necessarily overlapped, but rejected the idea after a month's deliberation”[33].

“There was no call for emphasis on source until the First Civil War, which occurred in the fourth decade of Islam, and until the Successors were brought into the chain of transmission”[34]. “As the legal profession soon split into two factions—the ahl al-hadith, or those who stressed Tradition, and the ahl al-ray[35], or those who stressed also private opinion and judgment—and as the nascent religio-political parties of the end of the first century cited traditions in their controversies and rivalries, the traditionists proper, caught in these developments, found the thematic arrangement convenient and adopted it alongside the earlier musnad form and thus gave rise to large hadith collections arranged by legal headings (hadith mubawwab ala abwab al-fiqh)”^{^[36]}.

“…to conclude that oral and written transmission went hand in hand almost from the start, that the traditions of Muhammad as transmitted by his Companions and their Successors were, as a rule, scrupulously scrutinized at each step of the transmission, and that the so-called phenomenal growth of Tradition in the second and third centuries of Islam was not primarily growth of content, so far as the hadith of Muhammad and the hadith of the Companions are concerned, but represents largely the progressive increase of parallel and multiple chains of transmission”[37].

Despite the widely held notion, it was not only a few prominent Companions who were engaged in serious literary activities such as collection and transcription of the Hadith, in the early days of Islam[38].

The Umar-Zuhri project of recording and codifying the Sunnah[39]

“Malik informed us (saying) Yahya ibn Said al-Ansari informed us that Umar ibn Abd al-Aziz wrote to Abu Bakr ibn Amr ibn Hazm: "Look for what there is of the hadith of the apostle and of his sunnah or of hadith Umar or something similar to this [last phrase obviously an editorial comment] and write it down for me for I fear the dissipation of (religious) knowledge and the passing-away of the scholars."”[40]

“An equally decisive factor in this progression was the growing strength, as seen above, of variant practices in the provinces, whence came, particularly from the eastern provinces, unfamiliar and, to Zuhri at least, unacceptable traditions. "Were it not for this," he is reported as saying, "I would not write Tradition nor permit its writing.[41]"

8. The science 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’[42].

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’[43]. 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[44]. 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[45]. The origins of usul al-hadith are traced back to al-Shafi (150-205 AH)[46].

However, the discipline of the study of hadith is still growing[47], 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!’[48] 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[49]. 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[50]. Yet ‘sometimes ‘mustalah al-hadith, and 'IIm dirayat al-hadith’[51] are used as equivalent terms’ for the name of the discipline[52].

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”[53].

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’[54].

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[55]. 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”[56].

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[57].

The purposes of the science of Hadith

1. Determining the nature, scope and the mandate of the Sunnah.

2. Determining the authenticity of Hadith and grading them in accordance with their authenticity sahih, hasan etc. and establishing a consistent system for such determination.

3. Identification of the practices of the prophet saw that constitute the sunnah and that do not.

4. Determining the level is of the bindingness of a Hadith, i.e., whether the sunnah in the Hadith is a farz or sunnat or nafl etc. and establishing a consistent system for such determination.

5. Interpretation of the Hadith and establishing a consistent system for such interpretation.

6. Application of a sunnah in a Hadith- to a different jurisdiction, a different place and time, modern day novel situation and covering all new situations under the Sunnah and establishing a consistent system for such application.

7. Establishing a dispute resolution system to resolve the disputes arising out of the application of Hadith.

Questions we need to ask:

Who wrote the first book on the science of Hadith?

Is there a global body of adjudication regrading Hadith disputes?

What is the nature of the disputes regrading the Hadith?

Are Fatwas derivatives of the Sunnah and thus ther are only adaptation of a sunnah to cover a new situation? What is the relationship between the sunnah and the fatwa, if there is one?

Is the sunnah a complete code and able to answer any situation present and future? How much it covers?

Has the complete code of Hadith been determined? How many collections are there? How many Hadith are there?

Can the application of a sunnah be different in different countries by the preference of the Ulama in that country? Is uniformity in application sought and achieved? If yes how? If no does that not create different application of the same sunnah in different jurisdictions?

How the general consensus (GC) of the Ulama function? What is the nature, scope and characteristics of the general consensus of the Ulama intra and inter jurisdictional situations? Can this process of GC ever result in dividing the global body of opinion of the Ulama?

Were the Madhabs based on the difference of opinion regrading the Hadith? What other divisions have been created, if any, on the basis of the opinion of the Ulama regarding the Hadith?

What is the earliest written form of Sahih Bukhari and the rest of the sihah sittah available today and where they are located?

What is the earliest school teaching the science of Hadith? Which is the best school today?

Who are the best scholars in the discipline? Which are the best works in any language?

Which are the authentic biographies of the Hadith collectors of the sihah sittah? Is there any autobiography?

How the Hadith were collected? Did any of the collectors' recorded the process?

Did the Jew scholars who were converted to Islam brought in Jewish traditions to Islam as some non-muslim scholars such as Tim Holland, Nabia Abbott suggested?

What is the nature of the oral traditions of the Arab? What types and extent of corruption we may expect in the Hadith which were preserved in written as well as oral traditions?

What would be the relative portion of the Hadith that were preserved in the written and in the oral traditions respectively?

What happened to the written compilations of the Hadith that were created in the life time of the Prophet (SAW)? Did the collectors of the present major Hadith collections, or of any collections, have access to those collections?

What was the extent of the spread of false hadith at time of the creation of the major compilations? What was the reason for their emergence? How they were identified and eliminated?

Are there false Hadith still erroneously used by the Ulama? Have they all not been identified?

How it is that some of the Ulama accuse other Ulama of using false Hadith?

Could there be difference of opinion regarding the authenticity of a Hadith? How significant that difference can be? What are the reasons behind such differences? Is there a system for resolving such disputes?

How important it is for the Ulama to state the chain of the narration in a Hadith today while using the Hadith in a decision making, sermon or discourse?

Allah Rabbul Alamin revealed in the Quran Majid to follow the prophet SAW. But how much of the Prophet Saw's life is sunnah for the muslim? Which parts of his life we should leave out of our practice and which parts we must include? Is massacring an entire tribe and evicting another from their homes a sunnah? Everyone would say that it is not. But what is the formula that enables a muslim to keep a practice of the prophet saw and leave another?

What was the first Hadith Collection that was printed as a book? When and were tat was printed? Is that still available?

Are we following the same organization of the Hadith, e.g. the serial number of the Hadith and the sequence of the books etc., in the Sahih Bukhari as Imam Bukhari organized then in? Same question for the rest of the Hadith collections of the sihah Sittah. It is because different authors referenced them differently and if one does not have the same publication that particular author has used one is unable to follow the reference.

9. Controversies in 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”[58].

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”[59].

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!”[60]

Statement of the problem

“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 Quran and prevent the possibility of confusion between the Qur’an and his Sunna”[61]. 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."[62] 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.”[63]

“No doubt among the reasons for their fears was the possible confusion of Tradition with the Quranic text, especially because the latter was as yet neither too familiar in the newly conquered provinces nor standardized in its homeland”[64]. “Umar, who was responsible for the first "edition" of the Qran, did indeed consider the parallel recording of sunnah, which Tradition necessarily overlapped, but rejected the idea after a month's deliberation”[65]. “What Umar feared most was not ignorant or innocent confusion of texts but the potentially dangerous, even if not deliberately contrived, popular competition that the Prophet's hadlth and sunnah, both oral and written, could pose for the Quran”[66]. “Zuhri, among others, reported on the authority of Abu Hurairah that so long as Umar was alive the people dared not say "the apostle of Allah said" for fear that cUmar would have them flogged, imprisoned, or otherwise punished”[67]. “Umar's fear of such competition could have involved what has come to be known as hadith qudsi, particularly the traditions that start with "God said" or "God says" whether their substance (but not their form) was derived from the "book of Allah," including the Old and New Testaments "book of Allah," including the Old and New Testaments (see e.g. Bukhari II 315, 309; Muslim XVII 165 f.; Ibn Hanbal II 313; Concordance I, 47 and II 48, or from new revelation and inspiration received by Muhammad in addition to the Quran (see e.g. Bukharl IV 231; Muslim XV 116-18; Ibn Hanbal I 162; Concordance I, 183, 1, IV 86, and I 9-11, in several places”[68].

“Biblical and extrabiblical literature was aggressively publicized even in the first century by such literate Jewish converts as Kacb al-Ahbar, who was patronized by Umar, his stepson Nauf al-Bakali, and Wahb ibn Munabbih. Because of the Companions' interest in such men and their manuscripts, which were eagerly sought and appropriated by contemporary leading traditionists, Islamic Tradition did indeed come to resemble the Mishna more than any other sacred literature of the "people of the Book." Among prominent Companions known to have shown considerable interest in Jewish books and ideas may be mentioned Ali, Salman al-FarisI, Abu Dharr, and Zaid ibn Thabit, who is said to have learned Hebrew in a Jewish midrash and later became the editor-in-chief of the Uthmanic edition of the Quran”[69].

Many prominent Hadith narrators, including Abu Huraira and Ibn Abbas acquired or had access to and memorized Jwish and Christian religious texts[70]. Discourses with the Jews regarding religious matters were fairly common amonth the companios of the Prophet (SAW) during his life time[71]. Nabia Abbott suggests that works of the early Muslim scholars such as Abu Nuaim and Ibn Qutaibah’s are “unusually rich in biblical citations”[72].

“It thus seems clear that it was not illiteracy nor: failure nor even general reluctance on the part of the Companions to write down hadith that forestalled the early standardization of Islamic Tradition. It was rather cUmar's fear of a development in Islam, parallel to that in Judaism and Christianity, but particularly in the latter, of a body of sacred literature that could compete with, if not distort or challenge, the Quran”[73].

"The student of any phase of early Islam is confronted at the start with that vast body of generally little-read but much-condemned Islamic source material—tradition. The condemnation is largely but not wholly deserved. Tradition, it is true, has brought forth much tares among the wheat. But a good deal of the former is so evident that it can be readily weeded out. Among the rest, the discerning eye alights on patches of golden grain that should be gratefully harvested, even at the risk of gathering in a tare or two. For what garnering of any source of human history is ever entirely free from all risks? Besides, for the tedious task of much weeding, the cautious reaper is rewarded in another direction. These traditions, cast from the start in a conversational and anecdotal vein, have preserved certain human elements that all too frequently are lost sight of alike in meager annals and bulky systematized compilations." (Abbott, N. 1942, Preface, page ix-x).

"The great danger of this particular Islamic source material lies in the indiscriminate use of isolated traditions or of groups of traditions emanating from single, biased sources or from well-defined politicoreligious groups, each seeking to establish that version of "history" that best suited its claims and ambitions. But considerably heavy spade work has been done along the lines of critical research in early Islamic history to expose notorious individual fabricators of tradition and well-organized politico-religious camps expertly at work in the use of this tool as effective propaganda of all sorts and for any occasion. One needs but mention such scholars as Wellhausen, Goldziher, Noldeke, Caetani, and even such extremists as Lammens and Casanova, to realize the great extent of the invaluable service rendered along these lines. The student who profits by this service ere he digs for himself into tradition need not rest from his labors empty handed. For within a reasonable margin of error he can learn to detect the true from the false and the probable from the improbable" ( Abbott, N. 1942, Preface, page x).

"There is tangible evidence of the advanced scholarship and manuscript techniques of the second half of the second century of Islam in the field of history and significant evidence of the early development of these techniques in the field of hadlth proper, with which history shared some of its best methods of professional transmission, oral and written (see pp. 7 ff.) ( Abbott, N. 1957, vol. 1, page 98).

There are accusations from the non-Muslim academics that the Islamic traditions drew on Biblical tales Jewish legends[74].

“His followers may have added fancy frills to his words and deeds without, however, inventing the basic core of the latter”[75].

“Early oral transmission contributed its share to the disorder of verses”[76].

“Like Ibn Ishaq he combines several reports into a single composite narrative and employs poetry for added color”[77].

“Ibn Ishaq, as the papyrus illustrates, drew freely on Shi'ite authors and traditionists when their materials suited his purpose. This may have been one of the reasons that led some to accuse him of Shfite partisanship (cf. Irshad Vl 400)”[78].

"No exhaustive and slim conjecture. Early Arabic literary papyri hold the up-to-date study exists on the step-by-step evolution key to a fresh approach and a more solid foundation for of scholarly techniques in the early and basic field of Tradition" ( Abbott, N. 1957, vol. 1, page 93, footnote 1).

"Goldziher {Studien II 188-202) still presents the best guide to a general outline history of these practices, though rard is barely touched (p. 221, n. 1). Rosenthal, in his commendable monograph The Technique and Approach of Muslim Scholarship, has no clear cut delimitation either for the historical periods or for the several fields of scholarship. Furthermore, he relies mostly on quite late sources for his chief guides, so that much of his detailed description reflects primarily later practices in the several fields of Islamic scholarship (cf. e.g. his pp. 25 and 27 f. for collation). In the field of Tradition, as in all other fields and phases of Islamic history and cultu re, the lack of adequate firsthand literary materials from the 2d century of Islam and the almost total absence of such materials from the 1st century has led at times to top-heavy theories based on slim conjecture. Early Arabic literary papyri hold the key to a fresh approach and a more solid foundation for the history and interpretation of any phase of early Islamic culture. But until more such papyri are available, the foundational period will continue to suffer comparative neglect to the detriment of all Islamic studies covering this period and later periods. As Rosenthal has suggested in the introduction to his recent work, A History of Muslim Historiography, which, like his Technique, suffers from this very neglect of the foundational period, it may be several more generations before modern Islamic scholarship, a comparative newcomer in the West, is placed firmly and squarely on a solid foundation". ( Abbott, N. 1957, vol. 1, page 93, footnote 1).

"More than a dozen of these are collections of hadith proper, and none gives any evidence of the techniques of transmission indicated in the present papyrus." ( Abbott, N. 1957, vol. 1, page 98, commenting on the papyrus containing the THE TA'RlKH AL-KHULAFA' OF IBN ISHAQ, document no. 6.)

Sometimes the Ulama are facing challenge from the society and the State in implementing them. In Bangladesh a two fatwas issued by the Imams of Mosque and Ulama in 2009 and 2010 where challenged in the constitutional court. Among these in Writ Petition No. 754 of 2010 “(A) village arbitration found [a sixteen years old rape victim] guilty and issued 101 lashes pursuant to fatwa (religious edict) while leaving the alleged rapist unpunished” in the district of Brahmanbaria. “The arbitration also fined the victim’s father Tk.1,000/- and issued another fatwa that her family would be forced into isolation if he failed to pay the fine”. In Writ Petition No. 4275 of 2010 the High Division of the Supreme Court of Bangladesh issued a Rule Nisi

“calling upon the respondents to show cause as to why the imposition of extra-judicial punishment in the name of Sharia/Fatwa as evidenced by a news item published in “The Daily Protham-Alo” dated 22.5.2010 under the caption “ 101 lashes to a women in Banchampur, 4 arrested [author’s translation]”, (Annexure-A) should not be declared to be illegal, without lawful authority and is violative of fundamental rights enshrined in the Constitution and is of no legal effect and why the respondents should not be incorporate various types of articles and educational materials in the syllabus in School, College and University level and particularly in Madrasha level highlighting the supremacy of the Constitution and the Rule of law and discouraging imposition of extra-judicial punishment of any form in the name of execution of Islamic Sharia/Fatwa and/or such other or further order or orders passed as to this Court may deem fit and proper”.

Oldest surviving Hadith Compilations:

See Abbott, N., Studies in Arabic Literary Papyri, Volume 1- Historical Texts, 1957, page 22, footnotes 1, 2, 5; page 23, footnote 8,9,14.

Tirmidi XIII 326 for early circulation of Ibn Abbas materials in writing[79].

The argument reflects the statement made by Abu Huraira devoted his life in memorizing the hadith Al-Nabi while the Meccans were preoccupied with market place and the Medians with attending to their lands[80].

Prophet Muhammed (SA) “was anxious to have Shafa, a woman scribe, teach his wife Hafsah to write”[81].

P. 56, para 2, Abbott, N., 1957 (vol. 1).

Hadith Collections not translated to English:

Jami' Bayan al-'Ilm WaFadlih by ibn 'Adb al-Barr al-Qurtubi (d. 463).

Published edition: Tahqiq by: Abul Ashbal Al-Zuhayri, Publisher: Dar Ibn Hazm. https://kitaabun.com/shopping3/jami-bayan-wafadlih-arabic-barr-p-4410.html

--- Jami' Bayan al-'Ilm wa-Fadlih (Resalah), by Abd al-Barr al-Qurtubi (978-1071 CE). ISBN-10: 9933230395 ISBN-13: 978-9933230395

Sunan al-Darimi, by Ad-Darimi (181 AH – 255 AH/ 869 CE)[82]. His full name is Abu Muhammad Abdullah bin AbdurRahman bin al Fadhl bin Bahraam[83]. Published edition: Edited by Husayn Salim Asad, Dar al-Maghni, 1420 AH / 2000 CE, p. 151-3[84]. Full text in Arabic: http://www.marcmanley.com/media/books/al-darimi/sunan-al-darimi.pdf

Sahih Ibn Hibban, by Muhammad Ibn Hibban al-Busti [also known as Ibn Habban], died in the year 354/965[85]. Full text in Arabic: http://www.marcmanley.com/media/books/ibn-hibban/sahih-ibn-hibban-1.pdf

Ta’wil Mukhtalif al-hadith (Cairo, 1326), by Ibn Qutaibah[86].

Kitab al-istiqamah fi al-sunnah wa-al-radd ala ahl al-bid-ah wa-al-ahwa (First book regarding the sects ?[87]), by Nasai (d. 253 /867).

Kitab al-tanbih wa-al-Radd ala ahl al-ahwa wa-al-bid, by Abu al-Husayn al-Malati, edited by Sven Dedering, Bibliotheca Islamica IX, Istanbul, 1936[88]. [Abu'l-Husayn Muhammad b. Ahmad 'Abd al-Rahman al-Malati ?[89]]

Sa‘id Ibn Al-Musayyib (642-715 CE) of Medina.

10. Conclusion

11. Works reviewed for this bibliography

O’Donnell, P. S., Islamic Studies: A Bibliography (Books—In English), 2003[90]

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[91].

McGill, list comprising the Master and Doctoral dissertations completed by the graduate students of the Institute of Islamic Studies and housed in the Islamic Studies Library at McGill University, 1952-2006, published at: http://digitool.library.mcgill.ca/R/

Aligarh Muslim University Knowledge Repository at: http://ir.amu.ac.in

12. Instructions to the user of this bibliography

The name of the author, editor or the translator is always used at the beginning of the name of the work. This is except in cases of works contained in multiple volumes and there is more than one translator or authors of the work, such as the work of Tabari comprising forty volumes. In such cases we placed all the volumes of the work together in a numerically ascending order, based on the number of the volume. We have done this for the convenience of the user so that the user finds all the volumes of a single work in one place.

13. Abreviations

MS. = Manuscript.

The Bibliography

Primary Sources:

Quran Majid

Manuscripts

Books

Ali, A. Y. (Trans.) The Meaning of the Glorious Quran, Text, Translation and Commentary by Abdullah Yusuf Ali, Volume 1, Cairo: Dar al-Kitab al-Masri, 33 Kasr el-Nil ST., Cairo, Egypt; Beirut: Dar al-Kitab Allubnani, Beirut, Lebanon, First Edition, 1934.

--- Volume 2, Cairo: Dar al-Kitab al-Masri, 33 Kasr el-Nil ST., Cairo, Egypt; Beirut: Dar al-Kitab Allubnani, Beirut, Lebanon, First Edition, 1934.

Ali, A. Y. (Trans.), The Holy Quran, Arabic Text with An English Translation and Commentary, Published by Sheikh Mohammad Ashraf, Kashmiri Bazar, Lahore (India), 1937.

Al-Hilali, M.T.; Khan, M. (Trans.) The Noble Quran, English Translation of the Meanigs and Commentary, Madinah: King Fahd Complex for the Printing of the Holy Quran, Madinah, K.S.A., [Year], [ISBN].

Bell, R. The Qur'an, translated, with a critical re-arrangement of the Surahs (2 vols, consecutively paged; Edinburgh, 1937-39).

Online Database

The Hadith

Books

Abd Allah ibn Abd al-Rahman al-Darimi. Sunan, 2 vols., Damascus, 1349/1940.

Ahmad ibn Shuaib al-Nasai, Kitab al-sunan, 2 vols., Cairo, 1312/1894.

al-Baqi, M. F. A. (Ed.), Malik ibn Anas, Al-muwatta, 2 vols., Cairo 1370/1951.

al-Hamid, M. M. A. A. (Ed.), Abu Daud Sulaiman ibn al-Ashath’s Sunan, 4 volumes, Cairo, 1354/1935.

Ahmad Ibn Mummad ibn Hanbal, Al-musnad, 6 Vol. Cairo, 1895.

Al-Jamii Al-Sahih Musnad Al- Imam Al-Rabii ibn Habib [pub. Info.]

Darussalam, The Translation of the Meanings of Sahih Al-Bukhari, Arabic-English, Volume 1, translated by Dr. Muhammad Muhsin Khan, Riyadh: Darussalam, 1997. ISBN: 9960-717-31-3 (set); 9960-717-31-1 (v.1).Full text: https://archive.org/details/TheTranslationOfTheMeaningsOfSahihAl-Bukhari-Arabic-English9Volumes

Darussalam, English Translation of Sahih Muslim, 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).

Darussalam, English Translation of Sunan Abu Dawud, compiled by Imam Hafiz Abu Dawud Sulaiman bin Ashath, AhadIth edited and referenced by Hafiz Abu Tahir Zubair Ali Zai, translated by Yaser Qadhi (USA), final review by Abu Khaliyl (USA), Darussalam, Riyadh, 2008.

Darussalam, English Translation of Sunan An-Nasai, compiled by Imam Hafiz Abu Abdur Rahman Ahmad bin Shuaib bin Ali An-Nasai, Ahadith edited and referenced by Hafiz Abu Tahir Zubair Ali Zai, translated by Nasiruddin al-Khattab (Canada), edited by, Huda Khattab (Canada), final review by Abu Khaliyl (USA), Darussalam, Riyadh, 2007.

Darussalam, English Translation of Jami At-Tirmidhi compiled by Imam Hafiz Abu Eisa Mohammad Ibn Eisa At-Tirmidhi, translated by Abu Khaliyl (USA), Ahadith edited and referenced by Hafiz Abu Tahir Zubair Ali Zai, final review by Islamic Research Section Darussalam, Darussalam, Riyadh, 2007. ISBN: 978-9960-9967-38 (set).

Darussalam, English Translation of Sunan Ibn Majah, compiled by Imam Muhammad Bin Yazeed Ibn Majah Al-Qazwini, Ahadith edited, researched and referenced by Hafiz Abu Tahir Zubair Ali Zai translated by Nasiruddin al-Khattab (Canada), edited by Huda Khattab (Canada), final review by Abu Khaliyl (USA), Darussalam, Riyadh, 2007. ISBN: 9960-9881-3-9 (set).

Ibn al-Arabi, Mishqat al-anwar, Cairo, 1369/1950.

Ibn Hanbal, Musnad, 6 vols., Cairo, 1313/1895-96.

Ibn Hanbal, Kitab al-wara, Cairo, 1340/1921.

Jarh wa al-tadil by Abu Hatim al-Razi and his son Abd al-Rahman.

Krehl, L., (Ed.) Muhammed ibn Ismail al-Bukhari, Al-Jami al-sahih, 4 volume, Leiden, 1862-1908.

Malik ibn Anas, Muwatta, Cairo, A.H. 1339.

Muhammad ibn Isa al-Tirmidhi, Sahih, with commentary Aridat al-ahwadhi by Ibn al-Arabi al-Maafiri, 13 vols., Cairo, 1350-53/1931-34.

Muhammad ibn Ismail al-Bukhari. Al-tarikh al-kabir, 5 vols., Haidarabad, 1360-79/1941-59.

Muhammad ibn Yazid ibn Majah, Kitab al-sunan, 2 vols., Cairo, 1313/1895.

Muslim ibn al-Hajjaj, Sahih Muslim bi-sharh al-Nawawi, 18 vols., Cairo, 1929-30.

Musnad al-Rabii b. Habib by Al-Rabii bin Habib Al-Farahidi [pub. Info.]

Muttaqi, Kanz al-Ummal, Hyderabad, 1894-97.

Nasai, Sunan, Cairo, 1312/1894.

Rahimuddin, M. (Trans.), Muwatta Imam Malik, English translation, Kitab Bhavan, India, 1996. ISBN-10: 8171510973; ISBN-13: 978-8171510979.

Sahih Muslim with the Full Commentary by Imam al-Nawawi, Translated and Edited by Adil Salahi, Volume 1, Leicestershire: Islamic Foundation, 2019. ISBN-10: 0860377962, ISBN-13: 978-0860377962.

Sahih Tirmidhi, 13 vols., Cairo, 1931-34.

--- marginal commentary of Ibn al-Arabi, d. 543/1148.

Siddiqi, A. H.; Al Kushaijri, I. Al H., Sahih Muslim: with explanatory notes and brief sketches of major narrators, Lahore: Muhammad Ashraf, 1990. ISBN: 9694320925 9789694320922

Suyuti, Tabyii al-Sahifah . . . ,Haidarabad, 1334/1915.

Tartib al-Musnad by Abu Ya'qub Yusuf b. Ibrahim Al-Warijlani [pub. Info.]

Online Databases

Hadith Collection, contact@hadithcollection.com, available at: http://www.hadithcollection.com, accessed 11.12.2018.

Secondary Sources

Manuscripts

Books

A

Abbott, N., Aishah, The Beloved of Mohammed, Chicago; Illinois: The University of Chicago Press, 1942. Full text: https://oi.uchicago.edu/sites/oi.uchicago.edu/files/uploads/shared/docs/aishah.pdf

--- Ayer Co Pub, 1973. ISBN 10: 0405053185; ISBN 13: 9780405053184.

--- Al Saqi Books, 1985. ISBN 10: 0863560075; ISBN 13: 9780863560071.

--- Saqi Books; New Ed edition, 1998. ISBN-10: 0863560075; ISBN-13: 978-0863560071.

Abbott, N., Studies in Arabic Literary Papyri, Volume 1: Historical Texts, Chicago; Illinois: The University of Chicago Press, 1957. Library of Congress Catalogue Card Number: 56-5027. Full text: https://oi.uchicago.edu/sites/oi.uchicago.edu/files/uploads/shared/docs/oip75.pdf

--- OCLC Number: 786357901

Abbott, N., Studies in Arabic Literary Papyri, Volume 2: Quranic Commentary and Tradition, Chicago; Illinois: The University of Chicago Press, 1967. Library of Congress Catalogue Card Number: 56-5027. ISBN-10: 0226621774; ISBN-13: 978-0226621777. Full text: https://oi.uchicago.edu/sites/oi.uchicago.edu/files/uploads/shared/docs/oip76.pdf. [at page thiry two (34) on 24.01.2019]

Abbott, N., Studies in Arabic Literary Papyri, Volume 3: Language and Literature, Chicago; Illinois: The University of Chicago Press, 1957. Library of Congress Catalogue Card Number: 56-5027. International Standard Book Number: 0-226-62178-2. Full Text: https://oi.uchicago.edu/sites/oi.uchicago.edu/files/uploads/shared/docs/oip77.pdf

--- University of Chicago Press, 1957. ISBN: 0226621782, 9780226621784.

Abbott, N., The Kurrah papyri from Aphrodito in the Oriental Institute, Chicago University, The Oriental Institute, Studies in ancient oriental civilization, No. 15, Chicago, 1938.

Abbott, N., Two Queens of Baghdad [Chicago, 1946]

Abbott, N., The rise of the North Arabic script and its Kuranic development, with a full description of the Kuran manuscripts in the Oriental Institute, Chicago, University, Oriental Institute publications, L. Chicago, 1939.

Abd al-Karim ibn Abi Bakr al-Samani, Kitab al-ansab, E. J. W. Gibb Memorial series XX, Leyden and London, 1912.

Abd al-Malik ibn Hisham. Kitab al-tijan, Haidarabad, 1347 A.H..

Abd Allah Abd al-Jabbar

Abd Allah ibn Abi Bakar (d. 130 or 135/ 747 or 752)

Abd Allah ibn Amr ibn al-As

Abd Allah ibn Asad al-Yafii, Mirat al-janan, 4 vols., Haidarabad, 1337-39/1918-20.

Abd Allah ibn Muslim ibn Qutaibah, Tawil mukhtalif al-hadith, Cairo, 1326/1925.

Abd Al-Malik ibn Muhammad (d. 176/792)

Abd al-Rahman ibn Abi Hatim al-Razi, Al-jarh wa al-tadil, 4 vols., Haidarabad, 1360-73/1941-53.

---, Introduction to Jarh, Haidarabad, 1371/1952.

Abd al-Rahman ibn Awf, c.581 CE – c.654 CE.

Abd Al-Razzaq ibn Hammam, 126-211/743-826.

Abd al-Samad ibn Maqil

Abd al-Wahhab ibn Majid al-Thaqafi, 108-94/726-809.

Abdel-Haleem, M., Qur'an and Hadith, In: Winter, Tim, (ed.), The Cambridge Companion to Classical Islamic Theology, Cambridge: Cambridge University Press, 2008, pp. 19-32. Online ISBN: 9781139001816.

Abdul-Gaffaar, S. H., Criticism of Hadith among Muslims with reference to Sunan ibn Maja, London : Ta-Ha Publ., 1986 = 1407 [islam. Zeit]. ISBN: 0907461565 9780907461562

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Abu Abdullah Muhammad ibnu-l-Hasan Ibn Farqad ash-Shaybani, 749/50 – 805.

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Abu al-Samh Darraj ibn Samaan of Egypt.

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--- Kitab al-kifayah fi Ilm al-riwayah, Haidarabad 1357/1938.

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Abu Hatim al-Sijistani, Kitab al-Muammarin

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Abu Hatim Muhammad ibn Hibban ibn Ahmad al-Tamimi al-Busti (died 965)[92]

Abu Hurairah

Abu Jafar Ahmad ibn Muhammad al-Tahawi (843–5 November 933)

--- Sharh al-Tahawiyah fi al- aqidah al-salafiyah [Cairo, 1349]

--- Mushkil al-athar (Haidarabad, 1333) III 71-79

Abu Mashar (d. 170/786 or 787)

Abu Muhammad Abd Allah ibn Ahmad al-Faraghani (282-362/895-973).

--- Mudhaiyal, or Silat.

Abu Nuaim al-Isfahani, Hilyat al-awliya wa-tabaqat al-asfiya, 10 vols., Cairo, 1932-38.

Abu Qilabah

Abu Raja Matr ibn Tahman

Abu Salamah Abd Allah ibn Abd al-Rahman

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Adel, G. A. et. al., Historical Sources of the Islamic World Selected Entries from Encyclopaedia of the World of Islam, 2013

Adem, R. (Trans.), Al-Maturidi and the Development of Sunni Theology in Samarqand by Ulrich Rudolph, Leiden; Boston: Koninklijke Brill N.V., 2015. ISBN 978-90-04-23415-4 (hardback : alk. paper); ISBN 978-90-04-26184-6 (e-book). Full text: https://goo.gl/4Dv1gv

Adelowo, E. D., Comparative religion: the contents of Yoruba oral traditions, the Qurān, Hadith and the Bible, in Adelowo, E. D., Perspectives in religious studies, Ibadan, Nigeria : Hebn Publishers Plc, 2014. ISBN: 9789780814472 9780814477 9789780814458 9780814450 9789780814465 9780814469

Agha, M. A. (Ed.), Ibn Abd al-Barr, Jami bayan al-ilm wa fadlihi, 2 vols., Cairo, n.d.

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ahl al-hadit

ahl al-kutub

ahl al-ray

Ahmad Fuad al-Ahwarri, Al-tarbiyah fi al-Islam, Cairo, 1374/1955.

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Ahmad ibn Muhammad al-Tahawi, Mushkil al-athar, 4 vols., Haidarabad, 1333/1915.

Ahmad ibn Muhammad ibn Sa'id al-Hamdani, known also as Ibn Uqdah (249-332/863-943). The Book of Those Who Transmitted Traditions on the Authority of Ali.

--- The Book of Those Who Transmitted Traditions on the Authority of Zaid ibn Ali.

--- The Book of the Remembrance of the Prophet (Kitab dhikr al-Nabi).

--- Dhikr al-Rasul.

Ahmad, I., The significance of Sunna and Hadith and their early documentation, Thesis presented to the University of Edinburgh for the Degree of Doctor of Philosophy, 1974. Full text: https://www.era.lib.ed.ac.uk/handle/1842/17222?show=full

Ahmad, I., The significance of Sunna and Hadith and their early documentation, Karachi: Bureau of Composition, Compilation and Translation, University of Karachi, 2014. OCLC Number: 963232032

Ahmad ibn Hammad al-Dulabi (d. post-256/ post-869).

Ahmad ibn Muhammad ibn Khallikan, Wafayat al-ayan, 2 vols., Bulaq, 1299/1882.

Ahmad Ibn Yahya al-Baladhuri

Ahmad ibn Abi Yaqub ibn Jafar ibn Wahb ibn Wadih al-Yaqubi (died 897/8).

---Kitab al-bulddn, ed. M. J. de Goeje, BGA, VII [2d ed.; 1892]

--- Houtsma (Ed.), Tarikh of Ya'qubi (d. 284 or 292/897 or 905)

Ahmad, R., Introduction to al-Hadith, the book of revelation, the book of faith, being Volume 1 in Ahmad, R., Raʼfatul bari, sharah Sahih al-Bukhari = Raʼfat al-bārī, sharḥ Ṣaḥīḥ al-Bukhārī, New Delhi: Adam Publishers & Distributors, 2007. ISBN: 8174354565 9788174354563 8174355774 9788174355775

Ahmad, R., Introduction to al-hadith, New Delhi, India: Adam Publishers & Distributors, 2007. ISBN: 8174352570 9788174352576

Ahmad, K., Hadith: A Re-evaluation. Tucson, Ariz.: Monotheist Productions International ; Freemont, CA : Universal Unity, 1997. ISBN: 1881893022 9781881893028

Ahmed, M. M., Message of Hadith, in Ahmed, M. M. (Ed.), Encyclopaedia of Islam, New Delhi, India: Anmol Publications (P) Ltd., (2005). ISBN 10: 8126123397 ISBN 13: 9788126123391, 9788126123391

Ahmed, M. M., Message of Hadith, New Delhi, India: Anmol Publications (P) Ltd., 2008. ISBN: 8126131543 9788126131549. Notes: Also published as: Encyclopaedia of Islam, vol. 29, in Ahmed, M. M. (Ed.), Encyclopaedia of Islam, New Delhi, India: Anmol Publications (P) Ltd., (2005). ISBN 10: 8126123397 ISBN 13: 9788126123391

Akar, S., But if You Desire God and His Messenger - The Concept of Choice in Sahih al-Bukhari, the Finnish Oriental Society, 2006, ISBN 951-9380-66-3, full text: https://journal.fi/store/issue/view/3533

Akhbar al-qudat I

Akhter, F., Women And The Development Of Hadith Literature - A Study of Ruwāt, Thesis, 2010

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--- (Tran.) Tafsirul-Ahlam: Interpretation Of Dreams: by Imam Muhammad Ibn Sirin, Dar Al-Manarah [Year]. ISSN: 9776005543

Al-Albani, M. N., Hadith is Proof itself in Theology and Law, Miami, Fla. : Daar of Islamic Heritage, ©1995. OCLC Number: 191214531. Full text: http://b-ok.cc/dl/2376059/526dc7; http://l.b5z.net/i/u/6103974/f/The_Hadith_Is_Proof_Itself_in_Belief___Laws_by_Sheikh_Nasr_Al_Deen_Albani.pdf

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Al-Bayquni, U. B. M., Introductory Hadith Studies, Mihrab Publishing; 2nd Revised edition edition 2015). ISBN: 0993004148 9780993004148

al-Fiqqi, M. H. (Ed.), Abu Ubaid al-Qasim ibn Sallam, Kitab al-amwal, Cairo, 1353/1934.

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Alhomoudi, F. A., on the Common-Link Theory, PhD Thesis, Department of Islamic Studies, McGill University, Canada, 2006, Hallaq, Wael B. (Supervisor), PID: 108806. Full text: http://digitool.library.mcgill.ca/R/8IPLLV51XCK97MKECKXDYFXG2U17PUEVV6YJ6IY7QSHRU5C5CU-00039?func=results-jump-full&set_entry=000003&set_number=005754&base=GEN01

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--- Maqatil al-Talibiyin, Cairo, 1949.

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--- Musnad.

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---3rd ed. RoutledgeCurzon Ltd.: London and Dublin, 1944, 1978. UK 0 7007 01 10 9

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Badran, A. A. (Ed.), Ali ibn al-Hasan ibn Asakir, Al-tarikh al-kabir, Damascus, 1329/1911.

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--- Supplement, 3 vols., Leipzig, 1937-42.

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--- Oneworld Publications 2018. ISBN: 9781786073075 1786073072

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Brown, J., The Canonization Of Al-Bukhari And Muslim: The Formation And Function Of The Sunnī Hadith Canon, Leiden and Boston: Brill, 2007. ISSN 0929-2403, ISBN: 978 90 04 15839 9. Full text: http://bookfi.net/dl/1276325/4eee9f; http://b-ok.cc/book/1079602/fb91b1.

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Caetani, L., Annali dell Islam, 10 vols., Milano, 1905-26.

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Canada, M. S. A. O. T. U. S. A., The place of Hadith in Islam : proceedings of the Seminar on Hadith to celebrate the 1200th anniversary of the great Muhaddith Imam Bukhari, held at Illinois Institute of Technology, Chicago, Illinois Rejab 2-4, 1395, [U.S.] : Muslim Students' Association of the United States & Canada, 1977. OCLC Number: 71511447

Canada, M. S. A. O. T. U. S. A., The place of Hadith in Islam: proceedings of the Seminar on Hadith, Chicago Ill.: Muslim Students Association of the United States and Canada, 1980, OCLC Number: 22034637

Canada, M. S. A. O. T. U. S. A., An introduction to Hadith, [Chicago?]: Muslim Students Association of the United States and Canada, 1975. OCLC Number: 83471237

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Conlan, M. M. (Trans.), The Influence of the Noble Hadith upon the Differences of Opinion amongst the Jurist Imams, Edited by Mufti Muhammad ibn Adam, Turath Publishing 2014. ISBN-10: 1906949255, ISBN-13: 978-1906949259. Full text (Read Only): https://issuu.com/w853/docs/the_influence_of_the_noble_hadith

Cherni, N., Apostasy in contemporary Islamic thought by Amel Grami, Tunis: Editions Cenatra: National Translation Centre, 2014. 1042198 - GG12. ISBN: 9789973084897 9973084896

Chothia, F., In Defense Of The Prophetic Tradition, A Refutation Of Those Who Deny The Authenticity And Authority Of The Hadith And Sunnah, Johannesburg: Dar al-Ahnaf, [Pub. Year]. Full text: https://darularqammichigan.weebly.com/uploads/1/4/1/8/14187474/_______in_defense_of_the_prophetic_tradition.pdf

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--- al-maghazi

--- al-siyar

--- akhbar al-mubtada

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Glossary of Terms

Isnad muanan: An isnad in which some links may be missing.

[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] For the detailed publication information of these works, please see the bibliography below.

[4] I had, nevertheless, a paper on Islamic Laws as a part of my Master of Laws (LL.M.) curriculum at the University of Chittagong, Bangladesh. However, it is because personal laws of the Bangladeshi Muslims come from the Islamic Laws. We had to study the legislation ‘Muslim Family Laws Ordinance, 1961 (Ordinance No. VIII of 1961)’, available here: http://bdlaws.minlaw.gov.bd/print_sections_all.php?id=305, promulgated by the President of then Pakistan of which Bangladesh was a part until 1971. This is still used is Pakistan as well. However, if someone takes the history, literature, business or science for study after the school, there would be no component of Islam included in the curriculum.

[5] Darussalam, The Translation of the Meanings of Sahih Al-Bukhari, Arabic-English, Volume 1, translated by Dr. Muhammad Muhsin Khan, Riyadh: Darussalam, 1997, ISBN: 9960-717-31-3 (set); Bukhari, Volume 1, hereinafter referred to as ‘Darussalam, Sahih Al-Bukhari, 1997’, Chapter 10, Page 96. The Hadith does not include the names of its narrator(s);

[6] Hagler, Aaron M., "Te Echoes of Fitna: Developing Historiographical Interpretations of the Batle of Sifn" (2011).Publicly Accessible Penn Dissertations, 397, htp://repository.upenn.edu/edissertations/397

[7] Kenney, J. T., Muslim rebels : Kharijites and the politics of extremism in Egypt, Oxford; New York: Oxford University Press, Inc., 2006. ISBN-13 978-0-19-513169-7; ISBN 0-19-513169-X. Page 22.

[8] Keney, J.T., 2006, ibid, PAGE 22.

[9] Surat Al-Ankabut, Verse No. 6, retrieved from litequran.ne at https://litequran.net/al-ankabut on 14.01.2019.

[10] Surat l-ankabut, The Spider, Verse No. 6, Mohsin Khan translation, retrieved from http://corpus.quran.com at http://corpus.quran.com/translation.jsp?chapter=29&verse=6, accessed on 14.01.2019.

[11] 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.

[12] Baalbaki, Rohi, Al Mawrid, A Modern Arabic English Dictionary, Dar El-ilm Lilmalayin, Beirut, Lebanon, Seventh Edition 1995, Page 854.

[13] 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. There are, however, disputes regarding uses of these two terms. We shall address that in the appropriate place.

[14] 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.

[15] Al-azami, M.M., (1977), ibid, page 2.

[16] Al-azami, M.M., (1977), ibid, page 2.

[17] 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.

[18] 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.

[19] Who says that?

[20] Al-Quranul Karim, Surah Al-Anam, Verse No. 57, last part, The King Fahd Complex for the Printing of the Holy Qur'an translation, http://quran.qurancomplex.gov.sa/Quran/Targama/Targama.asp?nSora=6&l=eng&nAya=57#6_57,cessed 29.11.2018.

[21] For a general discussion on the status of Quran majid as the supreme source of Islamic legislation please see ‘The Noble Qur’an: its Virtue and Status as a Source of Legislation’, in the website of King Fahd Glorious Quran Printing Complex, Kingdom of Saudi Arabia, Ministry of Islamic Affairs, Endowments, Da'wah and Guidance, King Fahd Complex for the Printing of the Holy Qur'an , Address: King Fahd Complex for the Printing of the Holy Quran Building, Tabuk Trunk Road, Al Medina Al Munawwarah Area, 6262, Saudi Arabia, Medina, at page: http://quran.qurancomplex.gov.sa/infoquran.asp?l=eng&SecOrder=1&SubSecOrder=2, accessed 29.11.2018. The King Fahd Glorious Quran Printing Complex for the printing of the Glorious Qur'an is a Kingdom of Saudi Arabia government project. Custodian of the Two Holy Mosques King Fahd Bin Abdel Aziz, the King of the Kingdom of Saudi Arabia, laid the cornerstone for the King Fahd Glorious Quran Printing Complex for the printing of the Glorious Qur'an and generally for serving and maintaining the Glorious Qur'an in Madinah on 16 Muharram 1403 A.H. (1982 CE). The Complex is supervised by the Ministry of Islamic Affairs, Endowments, Da'wah and Guidance of the Kingdom with a High Commission responsible for Strategic planning and setting the main objectives and supervising their implementation. The Complex has a Scholarly Council, a Scholarly Committee for Revising the Madinah Mushaf, a Committee Supervising the Recordings, a Translations Center, a Center of Research and Islamic Studies, a Center of Serving the Sunnah and Sirah of the Prophet, a Qur’anic Studies Center, and a Training and Technical Qualification Center. The above brief description of the Complex is taken from, Prof. Dr. Muhammad bin Salim bin Shadid Al-'Ufi, Secretary General of King Fahd Complex for the Printing of the Holy Qur'an, Complex profile, King Fahd Complex for the Printing of the Glorious Qur'an in Madinah Munawwarah - A Leading Islamic Establishment that Serves the Qur’an and Sunnah, http://quran.qurancomplex.gov.sa/Display.asp?section=7&l=eng&f=nobza01&trans=, accessed 29.11.2018.

[22] The Holy Qur-an, English Translations of the Meanings and Commentary, Revised & Edited by The Presidency of Islamic Researchers, IFTA, Call and Guidance, King Fahd Holy Quran Printing Complex, [Pub. Year] Sura No. 33, Sura ‘Al-Ahzab’ or the Confederates, Section 3, Verse 21, Page 1245, 1246.

[23] Al-Quranul Karim, Surah No. 47, Sura Muhammad, Ayah No. 33, Altafsir.com, Royal Aal al-Bayt Institute for Islamic Thought, https://www.altafsir.com/ViewTranslations.asp?Display=yes&SoraNo=47&Ayah=0&toAyah=0&Language=2&LanguageID=2&TranslationBook=3, accessed 28.11.2018.

[24] Ali, A. Y., The Holy Quran, Arabic Text with an English Translation and Commentary by Abdullah Yusuf Ali, Lahore: Shaikh Mohammad Ashraf, Kashmiri Bazar, Lahore (India), Volume 1, containing introductory matter and Suras I - IX, (Being Parts I - X), 1937, Surah IV (Nisaa), Verse 59, at page 198. Lahore is now part of the present day Pakistan.

[25] Al-Hilali, M.T.; Khan, M. (Trans.) The Noble Quran [Year], Surah al-Imran, Verse 31, page 72.

[26] Al-Hilali, M.T.; Khan, M. (Trans.) The Noble Quran [Year], Surah al-Imran, Verse 31, page 72.

[27] Al-Hilali, M.T.; Khan, M. (Trans.) The Noble Quran, English Translation of the Meanigs and Commentary, Madinah: King Fahd Complex for the Printing of the Holy Quran, Madinah, K.S.A., [Year], [ISBN], (hereinafter referred to as ‘Al-Hilali, M.T.; Khan, M. (Trans.) The Noble Quran [Year]’) Surah Nisa, Verse 8, first part, page 122. The Sallalla Hu Alaihi Wa Sallam is written in Arabic in the text, since we can not write Arabi we have written that in English.

[28] Al-Hilali, M.T.; Khan, M. (Trans.) The Noble Quran [Year], Surah Al-Ahzab, Verse 36, page 566.

[29] Sura Al-Bakarah, Verse 32, The King Fahd Complex for the Printing of the Holy Qur'an translation, http://quran.qurancomplex.gov.sa/Quran/Targama/Targama.asp?L=eng&Page=6#2_1, accessed 29.11.2018.

[30] See Abbott, N., 1967, page 5 for a general view.

[31] Abbott, N., 1967, page 28, Footnote No. 225.

[32] Abbott, N., 1967, page 7.

[33] Abbott, N., 1967, page 7.

[34] Abbott, N., Studies in Arabic Literary Papyri, Volume 2: Quranic Commentary and Tradition, Chicago; Illinois: The University of Chicago Press, 1967. Library of Congress Catalogue Card Number: 56-5027. ISBN-10: 0226621774; ISBN-13: 978-0226621777, hereinafter referred to as ‘Abbott, N., 1967’, page 1.

[35] Why this difference grew? Allah Rabbul Alamin reveled in the Quran Majid to “Obey God, and obey the Apostle, And those charged With authority among you” Surah IV (Nisaa), Verse 59. That means that in addition to the Quran Majid and the Sunnah we must obey the Ulama, ‘those charged with authority among’ us. Does this not validate the Izma and the Qiyas? Explore.

[36] Abbott, N., 1967, page 2.

[37] Abbott, N., 1967, page 2.

[38] For a general discussion see Abbott, N., 1967, Part 1, The Early Development of Islamic Tradition, pages 5- 12.

[39] Abbott, N., 1967, page 32.

[40] Abbott, N., 1967, page 26, quoting Shaibani's recension of Malik's Muwatta.

[41] Abbott, N., 1967, page 34, quoting Taqyid al-Ilm, pp. 107 f, and p. 21.

[42] 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.

[43] Kamali, M. H. (2005), ibid, page 1.

[44] Kamali, M. H. (2005), ibid, page 3.

[45] Kamali, M. H. (2005), ibid, page 3.

[46] Kamali, M. H. (2005), ibid, page 3.

[47] 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.

[48] Kamali, M. H. (2005), ibid, page 4.

[49] Kamali, M. H. (2005), ibid, page 4.

[50] 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.

[51] Preferred by Jalal al-Din al-Suyuti (d. 911 H), Kamali, M. H. (2005), ibid, page 4.

[52] Kamali, M. H. (2005), ibid, page 4.

[53] Kamali, M. H. (2005), ibid, page 5.

[54] Kamali, M. H. (2005), ibid, page 4, 5.

[55] Kamali, M. H. (2005), ibid, page 9.

[56] 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.

[57] Kamali, M. H. (2005), ibid, page 9.

[58] Kamali, M. H. (2005), ibid, page 3.

[59] Kamali, M. H. (2005), ibid, page 4.

[60] Kamali, M. H. (2005), ibid, page 4.

[61] Kamali, M. H. (2005), ibid, page 22.

[62] 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.

[63] Kamali, M. H. (2005), ibid, page 22.

[64] Abbott, N., 1967, page 7.

[65] Abbott, N., 1967, page 7.

[66] Abbott, N., 1967, page 7.

[67] Abbott, N., 1967, page 7.

[68] Abbott, N., 1967, page 7, footnote No. 25.

[69] Abbott, N., 1967, page 8.

[70] Abbott, N., 1967, page 9.

[71] Abbott, N., 1967, page 7, 8.

[72] Abbott, N., 1967, page 9.

[73] Abbott, N., 1967, page 10.

[74] Abbott, N., 1957 (Vol. 1), page 41. Abbott referred to, in particular, Tabari’s commentary on the Quran Majid and his history. Tim Holland holds a similar view and expounded greatly on this point.

[75] Abbott, N., 1957 (Vol. 1), page 64, footnote No. 1, commenting on the incidents of the meetings at Akaba.

[76] Abbott, N., 1957 (Vol. 1), page 71, commenting on the papyri containing the “Campaigns of Muhammad, probably from the Maghazi of Mamar ibn Rashid”.

[77] Abbott, N., 1957 (Vol. 1), page 78, commenting on the papyri containing the “Campaigns of Muhammad, probably from the Maghazi of Mamar ibn Rashid”, document No. 5, Oriental Institute No. 17636. About 150-75/767-91.

[78] Abbott, N., 1957 (Vol. 1), page 86-87, commenting on the papyri containing the The Ta'rikh Al-Khulafa of Ibn Ishaq: The Assassination of 'Umar I and the Appointment of the Elective Council, Document 6, Oriental Institute No. 17636. About 150-75/767-91.

[79] Abbott, N., Studies in Arabic Literary Papyri, Volume 1: Historical Texts, Chicago; Illinois: The University of Chicago Press, 1957. Library of Congress Catalogue Card Number: 56-5027, hereinafter Abbott, N., 1957 (Vol. 1), Full text: https://oi.uchicago.edu/sites/oi.uchicago.edu/files/uploads/shared/docs/oip75.pdf. Page 23.

[80] Abbott, N., 1957 (Vol. 1), page 28, in footnote No. 2. [Is it in a hadith? Abbott gives no reference.]

[81] Abbott, N., 1957 (Vol. 1), page 28, in footnote 6.

[82] https://en.wikipedia.org/wiki/Al-Darimi; http://www.marcmanley.com/tag/sunan-al-darimi/

[83] https://tasfiyah.com/finishing-sunan-ad-darimi/, accessed 27.11.2018.

[84] https://en.wikipedia.org/wiki/Sunan_al-Darimi, accessed 27.11.2018.

[85] http://www.marcmanley.com/tag/sunan-al-darimi/, accessed 27.11.2018.

[86] Abbott, N., 1957 (Vol. 1), page 36, in footnote 3.

[87] http://tavhid.org/en/forum/index.php?topic=5192.0

[88] Abbott, N., 1957 (Vol. 1), page 36, in footnote 3.

[89] http://www.oxfordreference.com/view/10.1093/acref/9780199754731.001.0001/acref-9780199754731-e-261

[90] Full Text available at: http://www.columbia.edu/cu/lweb/img/assets/5495/Islamic_Studies_bibliog.pdf, accessed last on 28.04.2018.

[91] 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.

[92] Titu mentioned him.s

[93] Note on Ibn Asakir: http://www.sunnah.org/history/Scholars/ibn_asakir.htm

শনিবার, জানুয়ারী ২৬, ২০১৯

The Science of Hadith - A Bibliography of the Works in English Language, Working Draft of 24.01.2019

4. Definition of Hadith

8. The development of the collections of the Hadith

Primary Sources:

Quran Majid

Manuscripts

Books

Online Database

The Hadith

Books

Online Databases

Secondary Sources

Manuscripts

Books

A

B

C

D

E

F

G

H

I

J

K

L

M

N

O

P

Q

R

S

T

U

V

W

X

Y

Z

Articles

H

Journals

Website and Blogs

Glossary of Terms

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