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Musnad Hadith (Arabic: الحدیث المُسند), as distinguished from Mursal Hadith, refers to a hadith possessing a continuous chain of transmission (Sanad) that connects directly to the Prophet Muhammad (s) or the Infallibles (a) without the omission of any narrator from the link. Such a hadith must be attributed to specific, identified narrators, avoiding ambiguous terminology within the chain. While some scholars restrict the definition of Musnad exclusively to direct reports from the Prophet (s), Shi'a scholars and Sunnis hold diverging views regarding its evidentiary validity (Hujjiyya).

Musnad Hadith is further categorized into types such as 'Ali (high) and Nazil (low). 'Ali al-Sanad Hadith denotes narrations that reach the Infallible (a) through fewer intermediaries, whereas Nazil al-Sanad refers to those transmitted through a greater number of links. Additionally, Mu'an'an Hadith and Mu'allaq are classifications often associated with Musnad, wherein the preposition "from" ('an) is employed to cite narrators, or where certain narrators are omitted from the beginning of the chain, respectively.

Researchers posit that the tradition of Musnad compilation commenced following the directive of Umar b. Abd al-Aziz to codify the Prophetic Sunna, with the primary objective of collecting the traditions of the Prophet (s). Prominent hadith scholars, including Ishaq b. Rahwayh and Ahmad b. Hanbal, adopted this methodology. The principal critique of this format lies in the difficulty of locating specific hadiths within Musnad collections; nevertheless, the method offers distinct advantages, such as facilitating the identification of the political and social inclinations of the narrators.

Terminology

In the context of Hadith science[1] and Dirayat al-Hadith[2], Musnad Hadith—in contrast to Mursal Hadith[3]—designates those traditions in which the chain of transmission from the narrator to the Prophet (s) or the Infallibles (a)[4][5] is continuous and unbroken, with no individual omitted from the lineage.[6] This category is also referred to as Muttasil,[7] Mawsul, and Mu'an'an.[8] Certain scholars, such as Ibn Abd al-Barr, restrict the definition of Musnad exclusively to hadiths narrated directly from the Prophet (s).[9] Musnad Hadith is classified as a type of Khabar al-Wahid,[10] and its probity is evaluated within the framework of discussions concerning the validity of singular reports (Khabar al-Wahid).[11] Among Shi'a scholars, some authorities, including Al-Shaykh al-Tusi (d. 460/1067), regard Musnad Hadith as Hujja (valid proof), while others, such as Al-Sayyid al-Murtada, deny its inherent validity.[12] Sunni scholars similarly hold divergent views on this matter, whereas the Ahl al-Hadith, akin to the Shi'a Akhbari scholars, unanimously accept its validity.[13]

Some researchers suggest that the etymology of the term "Musnad" traces back to specific narrations from the Infallibles (a), through which it became established as common terminology among hadith scholars.[14]

Conditions of Musnad Hadith

To qualify as a Musnad Hadith, the chain of transmission must be continuous up to the Infallible (a) without the omission of any narrator. Furthermore, the hadith must be explicitly attributed to specific narrators, and its chain must be free of ambiguous locutions such as "it reached me through so-and-so."[15] These criteria effectively exclude Mursal, Mu'allaq, Mu'dal[16], and Munqati'[17] narrations from the definition of Musnad Hadith.[18]

Typology

Scholars have delineated various categories within Musnad Hadith, the most significant of which include:

  • Ali and Nazil: Narrations that reach the Infallible (a) through fewer intermediaries are termed 'Ali al-Sanad Hadith (high chain). Conversely, if the number of intermediaries is greater, the narration is classified as Nazil al-Sanad (low chain).[19] Early scholars frequently undertook arduous journeys to compile 'Ali al-Sanad hadiths.[20] Certain Imami hadith scholars composed works such as Qurb al-asnad specifically to collect these shorter chains.[21]
  • Mu'an'an: A hadith in which the preposition "from" ('an) is utilized to cite narrators, without the appearance of explicit terms of hearing or reporting such as "akhbarani" (he informed me) or "sami'tu" (I heard) within the chain.[22] Some scholars regard this category as similar to Mursal and Munqati' hadiths.[23]
  • Mu'allaq: A hadith in which one or more narrators are omitted from the beginning of the chain, appearing only at the end.[24] This technique was employed to abbreviate the chain in compilations such as Man la yahduruhu al-faqih and Tahdhib.[25]

In his work Miqbas al-hidaya, Mamaqani treats these types as independent categories rather than subcategories of Musnad Hadith.[26]

Musnad Writing in History

Following the decree of Umar b. Abd al-Aziz to compile the Prophetic Sunna, extensive efforts were initiated to collect hadiths, resulting in the rapid availability of various collections. Initially, these compilations comprised the traditions of the Prophet (s) alongside the sayings of the Companions and Followers (Tabi'un).[27] Subsequently, scholars moved to segregate the sayings of the Prophet (s) from other narratives, leading to the authorship of Musnads. Notable figures such as Asad b. Musa al-Umawi and Ubayd Allah b. Musa al-Absi compiled Musnads during this era, a method also adopted by scholars such as Ishaq b. Rahwayh and Ahmad b. Hanbal.[28] The primary objective of these authors was to aggregate all chains of transmission (Masanid) of the Prophet (s), irrespective of the authenticity or weakness of the individual reports. However, in later periods, scholars like Bukhari and Muslim focused on collecting only authentic narrations, producing works that became known as Sahihs.[29] Scholarly opinion remains divided regarding the identity of the first Musnad writer, with some attributing this distinction to Abu Dawud Sulayman b. Jarud.[30]

Criticism and Assessment of the Musnad Writing Method

The primary critique of the Musnad compilation method concerns the difficulty of locating specific hadiths, as the format often necessitates reading the entire volume to find a single narration.[31] Nonetheless, this methodology offers significant advantages, including the preservation of hadith independent of jurisprudential categorization, the ability to assess the volume of narrations from each Companion, and the facility to identify the political, partisan, and tribal affiliations of the narrators.[32]

See Also


Notes

  1. ↑ Ṭabāṭabāʾī, Musnad-nawīsī dar tārīkh-i ḥadīth, 1377 Sh, p. 35.
  2. ↑ Hāshimī Shāhrūdī, Farhang-i fiqh muṭābiq-i madhhab-i Ahl-i Bayt (a), 1426 AH, vol. 3, p. 271.
  3. ↑ Markaz-i Iṭṭilāʿāt wa Madārik-i Islāmī, Farhang-nāma-yi uṣūl-i fiqh, 1389 Sh, p. 445.
  4. ↑ Māmaqānī, Miqbās al-hidāya, 1385 Sh, vol. 1, p. 169; Marʿī, Muntahā l-maqāl fī l-dirāya wa l-rijāl, 1417 AH, p. 45; Hāshimī Shāhrūdī, Farhang-i fiqh muṭābiq-i madhhab-i Ahl-i Bayt (a), 1426 AH, vol. 3, p. 271.
  5. ↑ Although among Sunnis, its usage is only for the Prophet (s). (Māmaqānī, Miqbās al-hidāya, vol. 1, p. 170; Marʿī, Muntahā l-maqāl fī l-dirāya wa l-rijāl, 1417 AH, p. 45.)
  6. ↑ Al-Narāqī, Anīs al-mujtahidīn fī ʿilm al-uṣūl, 1388 Sh, vol. 1, p. 266; Hāshimī Shāhrūdī, Farhang-i fiqh muṭābiq-i madhhab-i Ahl-i Bayt (a), 1426 AH, vol. 3, p. 271.
  7. ↑ Ṣadr, Nihāyat al-dirāya, Tehran, p. 48.
  8. ↑ Hāshimī Shāhrūdī, Farhang-i fiqh muṭābiq-i madhhab-i Ahl-i Bayt (a), 1426 AH, vol. 3, p. 271.
  9. ↑ Ibn ʿAbd al-Barr al-Qurṭubī, Al-Tamhīd limā fī l-muwaṭṭaʾ min al-maʿānī wa l-asānīd, vol. 1, p. 21.
  10. ↑ Hāshimī Shāhrūdī, Farhang-i fiqh muṭābiq-i madhhab-i Ahl-i Bayt (a), 1426 AH, vol. 3, p. 271.
  11. ↑ Markaz-i Iṭṭilāʿāt wa Madārik-i Islāmī, Farhang-nāma-yi uṣūl-i fiqh, 1389 Sh, p. 445.
  12. ↑ Markaz-i Iṭṭilāʿāt wa Madārik-i Islāmī, Farhang-nāma-yi uṣūl-i fiqh, 1389 Sh, p. 445.
  13. ↑ Markaz-i Iṭṭilāʿāt wa Madārik-i Islāmī, Farhang-nāma-yi uṣūl-i fiqh, 1389 Sh, p. 445.
  14. ↑ Mukhtārī, Musnad wa musnad-nawīsī, 1376 Sh.
  15. ↑ Māmaqānī, Miqbās al-hidāya, 1385 Sh, vol. 1, p. 170.
  16. ↑ Māmaqānī, Miqbās al-hidāya, 1385 Sh, vol. 1, p. 169.
  17. ↑ Al-Narāqī, Anīs al-mujtahidīn fī ʿilm al-uṣūl, 1388 Sh, vol. 1, p. 266.
  18. ↑ Marʿī, Muntahā l-maqāl fī l-dirāya wa l-rijāl, 1417 AH, p. 45; Al-Narāqī, Anīs al-mujtahidīn fī ʿilm al-uṣūl, 1388 Sh, vol. 1, p. 266.
  19. ↑ Māmaqānī, Miqbās al-hidāya, 1385 Sh, vol. 1, p. 190; Al-Shahīd al-Thānī, Al-Riʿāya fī ʿilm al-dirāya, 1408 AH, pp. 112-113.
  20. ↑ Māmaqānī, Miqbās al-hidāya, 1385 Sh, vol. 1, p. 190.
  21. ↑ "Qurb al-asnād-i Ḥimyarī", Majalla-yi Ufuq-i Ḥawza, no. 296, Dey 1389.
  22. ↑ Māmaqānī, Miqbās al-hidāya, 1385 Sh, vol. 1, p. 173.
  23. ↑ Māmaqānī, Miqbās al-hidāya, 1385 Sh, vol. 1, p. 174.
  24. ↑ Māmaqānī, Miqbās al-hidāya, 1385 Sh, vol. 1, p. 176.
  25. ↑ Māmaqānī, Miqbās al-hidāya, 1385 Sh, vol. 1, p. 176.
  26. ↑ Māmaqānī, Miqbās al-hidāya, 1385 Sh, vol. 1, p. 176.
  27. ↑ Ṭabāṭabāʾī, Musnad-nawīsī dar tārīkh-i ḥadīth, 1377 Sh, pp. 73-74.
  28. ↑ Ṭabāṭabāʾī, Musnad-nawīsī dar tārīkh-i ḥadīth, 1377 Sh, pp. 73-74.
  29. ↑ Ṭabāṭabāʾī, Musnad-nawīsī dar tārīkh-i ḥadīth, 1377 Sh, pp. 74-75.
  30. ↑ Ṭabāṭabāʾī, Musnad-nawīsī dar tārīkh-i ḥadīth, 1377 Sh, pp. 80-81.
  31. ↑ Ṭabāṭabāʾī, Musnad-nawīsī dar tārīkh-i ḥadīth, 1377 Sh, pp. 59-60.
  32. ↑ Ṭabāṭabāʾī, Musnad-nawīsī dar tārīkh-i ḥadīth, 1377 Sh, pp. 61-62.

References

  • Al-Kulaynī, Muḥammad b. Yaʿqūb, Al-Kāfī, research: ʿAlī Akbar Ghaffārī and Muḥammad Ākhūndī, Tehran, Dār al-Kutub al-Islāmiyya, 1407 AH.
  • Al-Narāqī, Muḥammad Mahdī b. Abī Dhar, Anīs al-mujtahidīn fī ʿilm al-uṣūl, Qom, 1388 Sh.
  • Al-Qurṭubī, Ibn ʿAbd al-Barr, Al-Tamhīd limā fī l-muwaṭṭaʾ min al-maʿānī wa l-asānīd, Morocco, Wizārat ʿUmūm al-Awqāf wa l-Shuʾūn al-Islāmiyya, 1387 AH.
  • Al-Shahīd al-Thānī, Zayn al-Dīn b. ʿAlī, Al-Riʿāya fī ʿilm al-dirāya, research: Muḥammad ʿAlī Baqqāl, Qom, Kitābkhāna-yi Āyatullāh Marʿashī, 1408 AH.
  • Al-Zamakhsharī, Maḥmūd b. ʿUmar, Asās al-balāgha, Beirut, Dār Ṣādir, 1399 AH.
  • Hāshimī Shāhrūdī, Maḥmūd, Farhang-i fiqh muṭābiq-i madhhab-i Ahl-i Bayt (a), Qom, Muʾassasat Dāʾirat al-Maʿārif Fiqh Islāmī bar Madhhab-i Ahl-i Bayt (a), 1426 AH.
  • Majhūl, "Qurb al-asnād-i Ḥimyarī", Majalla-yi Ufuq-i Ḥawza, no. 296, Dey 1389.
  • Māmaqānī, Miqbās al-hidāya, Qom, Intishārāt-i Dalīl-i Mā, 1385 Sh.
  • Marʿī, Ḥusayn ʿAbd Allāh, Muntahā l-maqāl fī l-dirāya wa l-rijāl, Beirut, Muʾassasat al-ʿUrwa al-Wuthqā, 1417 AH.
  • Markaz-i Iṭṭilāʿāt wa Madārik-i Islāmī, Farhang-nāma-yi uṣūl-i fiqh, Qom, Daftar-i Tablīghāt-i Islāmī-yi Ḥawza-yi ʿIlmiyya, 1389 Sh.
  • Mukhtārī, ʿAlī, "Musnad wa musnad-nawīsī", Majalla-yi ʿUlūm-i Ḥadīth, no. 4, 1376 Sh.
  • Ṣadr, Sayyid Ḥasan, Nihāyat al-dirāya, Tehran, Nashr-i Mashʿar, n.d.
  • Ṭabāṭabāʾī, Sayyid Kāẓim, Musnad-nawīsī dar tārīkh-i ḥadīth, Qom, Markaz-i Intishārāt-i Daftar-i Tablīghāt-i Islāmī, 1377 Sh.
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