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Prophetic Hadiths

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Prophetic Hadiths are statements that express the sayings, actions, or tacit approval of the Prophet (s). Hadiths are recognized as a source of religious knowledge after the Qur'an and derive their authority from the Qur'an. During his lifetime, the Prophet (s) accent the memorization and recording of hadiths, which led to the accumulation of scriptural work by the Companions. In Shi'ism, a major part of Prophetic hadiths has been narrated by Imam Ali (a), Imam al-Baqir (a), and Imam al-Sadiq (a). Hadith al-Thaqalayn, Hadith al-Manzila, and Hadith al-Safina are among the famous hadiths of the Prophet (s).

Although Sunni reports forbiddance an early interdict of writing hadiths by the Prophet (s), Shi'a researchers consider these narrations to be fabricated. After the demise of the Prophet (s), the narration and writing of hadiths were forbiddance by the order of the Three Caliphs until the early 2nd/8th century for reasons such as preventing confusion with the Qur'an and preventing division among Muslims. In consequent centuries, Shi'a and Sunni scholars aspire to compile the Prophet's hadiths in works such as Tuhaf al-uqul and Sihah Sitta, and commentaries have also been written to explain these hadiths.

Introduction and Status

A Hadith is a statement that reports the saying, action, or implicit agreement of the Prophet (s)[1] and is recognized as the second source for deriving the laws and teachings of Islam after the Qur'an.[2] According to reports, the Prophet (s) highlight the memorization and recording of hadiths[3] and showed the importance of spreading hadiths by emphasizing the collection of forty hadiths and writing Arba'iniyyat (collections of forty hadiths).[4]

The Prophet's hadiths are categorized in hadith books under various topics such as constitution moral , virtues of the Qur'an, biography (Sira), and credit (Manaqib). According to Sayyid Muhammad Kazim Tabataba'i, a Shi'a researcher, the volume of hadiths narrated from the Prophet (s) in Shi'ism, which are mainly narrated through Imam Ali (a), Imam al-Baqir (a), and Imam al-Sadiq (a), is more than the hadiths available among Sunnis.[5] Hadith al-Thaqalayn,[6] Hadith al-Manzila,[7] Hadith Yawm al-Dar,[8] and Hadith al-Safina[9] are considered among the famous hadiths of the Prophet (s).

Authority of Prophetic Hadith

The Qur'an, by emphasizing the descriptive role of the Prophet (s) and the necessity of obeying him, has confirmed the authority of Prophetic hadiths.[10] Such that denying the validity of hadiths by religious scholars is considered denying one of the Essentials of Religion.[11] Also, Prophetic hadiths are known as the key to Understanding the Qur'an[12] and play a role in explaining the details of Sharia laws.[13]

Most Important Hadith Books
Shia
(The Four Books)
Al-Kafi • Man la yahduruh al-faqih • Tahdhib al-ahkam • Al-Istibsar
Sunni
(The Authentic Six)
Sahih al-Bukhari • Sahih Muslim • Sunan Abu Dawud • Sunan Ibn Maja • Jami' al-Tirmidhi • Al-Sunan al-sughra


According to Ali Nasiri, a hadith researcher, during the time of the Prophet (s), a group tried to characterize the Prophetic tradition (Sunna) as non-revelatory and question the Validity of Hadith by fabricating hadiths, and another group with one sided motives. However, the Prophet (s) respond the circumstance of hadith falsehood by emphasizing the revelatory nature of the Prophetic tradition, recommending the memorization and writing of hadiths, and training special students such as Imam Ali (a).[14]

Religious scholars cite the Qur'an,[15] consensus,[16] and reason[17] to prove the authority of the Prophet's (s) tradition.

Dissemination of Hadiths

The Prophet's (s) attention to issuing and expanding religious knowledge led to the advent of methods in diffusion hadith.[18] Private teachings, sending missionaries, delivering public sermons on special occasions, and using large gatherings such as the Ghadir Khumm sermon and the Conquest of Mecca are counted among these methods.[19]

Prohibition of Prophetic Hadith

Main article: Ban on Hadith

After the demise of the Prophet (s), the Three Caliphs prevented the narration and writing of hadith.[20] Abu Bakr burned a part of the collected hadiths,[21] and 'Umar b. al-Khattab continued this policy by collecting and burning the writings of the Companions.[22] The reasons given for this action in Sunni sources include preventing disagreement among Muslims[23] and fear of mixing hadith with the Qur'an.[24] This prohibition on writing continued until around the year 100/721 and the caliphate of 'Umar b. 'Abd al-'Aziz.[25]

There are different views regarding these prohibition narrations. Some Sunni hadith scholars cite narrations that the Prophet (s) himself sometimes forbade his companions from writing hadith.[26] In contrast, researchers like Subhi Salih consider this prohibition to be related to the early days of the announcement with historical justification and believe that after that, the Prophet issued a general permission for writing.[27] On the other hand, Shi'a researchers consider the basis of the narrations prohibiting writing to be fabricated and reject it by citing evidence indicating the Prophet's (s) permission to write hadith.[28]

Writings of Prophetic Hadith

According to some researchers, about fifty of the Companions recorded the hadiths of the Prophet (s).[29] According to Subhi Salih, a hadith researcher, most of these writings date back to the final years of the Prophet's (s) life, and no concrete discover of their copies is available, but works such as the book of Sa'd b. 'Ubada al-Ansari, the book of 'Abd Allah b. Awfa, the book of Samura b. Jundab, and the book of Jabir b. 'Abd Allah are considered among these early works.[30]

Among the Shi'as, figures such as Abu Dharr, Ibn Abbas, and Jabir b. Abd Allah al-Ansari aspire to collect and assemble Prophetic narrations by the order of the Infallible Imams (a).[31] Over the centuries, Prophetic hadiths have been collected in various books such as Sunan, Jawami', Masanid, Ma'ajim, and Mustadrakat.[32]

Commentaries on Prophetic Hadiths

Religious scholars have written numerous commentaries on Prophetic hadiths to clarify words, organize sayings, and derive rulings from them, some of which include: Al-Risala al-'aliyya fi ahadith al-nabawiyya,[33] Commentary on Forty Prophetic Hadiths, Fath al-bari sharh Sahih al-Bukhari, Awn al-ma'bud sharh Sunan Abi Dawud, Commentary on Al-Nawawi's Forty Hadiths.[34] In 1385 Sh/2006, which was named the Year of the Great Prophet (s), 53 book titles centered on the Holy Prophet (s) were prepared for publication.[35]

Shi'a Compilations on Prophetic Hadiths

Some Shi'a hadith books that have selectively and thematically collected the hadiths of the Prophet (s):

Sunni Compilations on Prophetic Hadiths

According to Rasul Ja'fariyan, Sunni hadith books were all compiled in the late 2nd and 3rd centuries AH.[37] It is also said that in early compilations, authors also recorded the sayings of the Companions and the fatwas of the Tabi'un alongside hadith.[38] Despite the large volume of these collections, the number of non-repetitive hadiths in these books is considered to be less than 15,000, as many hadiths are included repeatedly with different chains of transmission.[39] Some Sunni hadith books are:

  • Al-Muwatta by Malik b. Anas
  • Sihah Sitta
  • Masanid such as Musnad of Ahmad b. Hanbal and Musnad of Abu Ya'la
  • Musannafat such as Musannaf of 'Abd al-Razzaq and Musannaf of Ibn Abi Shayba
  • Al-Jami' al-saghir and Al-Jami' al-kabir, al-Suyuti (d. 911/1532)
  • Kanz al-'ummal (d. 975/1596), the most extensive Sunni book with more than 45,000 hadiths.[40]

Notes

  1. ↑ Subḥānī Tabrīzī, Uṣūl al-ḥadīth wa aḥkāmuhu, p. 19.
  2. ↑ Gharavī Nāʾīnī, Tārīkh-i ḥadīth-i Shīʿa, p. 25; Naṣīrī, Darāmadī bar ʿulūm-i ḥadīth, p. 26; Baḥrānī, Al-Muʿjam al-uṣūlī, vol. 2, p. 178.
  3. ↑ Dārimī, Musnad al-Dārimī, vol. 1, p. 147.
  4. ↑ Naṣīrī, Āshnāyī bā tārīkh wa manābiʿ-i ḥadīthī, pp. 74-75.
  5. ↑ Ṭabāṭabāʾī, Tārīkh-i ḥadīth-i Shīʿa, p. 26.
  6. ↑ Nafīsī, "Thaqalayn, Ḥadīth", p. 103.
  7. ↑ Sharaf al-Dīn, Al-Murājaʿāt, p. 273.
  8. ↑ Amīnī, Al-Ghadīr, vol. 2, pp. 279-280.
  9. ↑ Riḍāyī, "Pazhūhashī dar ḥadīth-i Safīna", pp. 97-130.
  10. ↑ Naṣīrī, Darāmadī bar ʿulūm-i ḥadīth, p. 5.
  11. ↑ Ḥakīm, Al-Uṣūl al-ʿāmma li-l-fiqh al-muqāran, p. 126.
  12. ↑ Zarqā, Al-Madkhal al-fiqhī al-ʿāmm, vol. 1, pp. 75-76.
  13. ↑ Zarqā, Al-Madkhal al-fiqhī al-ʿāmm, vol. 1, p. 76; Baḥrānī, Al-Muʿjam al-uṣūlī, vol. 2, p. 178.
  14. ↑ Naṣīrī, Darāmadī bar ʿulūm-i ḥadīth, pp. 31-35.
  15. ↑ Ḥakīm, Al-Uṣūl al-ʿāmma li-l-fiqh al-muqāran, pp. 149-159; Namla, Al-Muhadhdhab, vol. 2, p. 638.
  16. ↑ Namla, Al-Muhadhdhab, vol. 2, p. 639.
  17. ↑ Ḥakīm, Al-Uṣūl al-ʿāmma li-l-fiqh al-muqāran, p. 128; Namla, Al-Muhadhdhab, vol. 2, p. 639.
  18. ↑ Ṭabāṭabāʾī, Tārīkh-i ḥadīth-i Shīʿa, p. 23.
  19. ↑ Ṭabāṭabāʾī, Tārīkh-i ḥadīth-i Shīʿa, pp. 23-26.
  20. ↑ Maʿārif, "Tadvīn-i ḥadīth", p. 751.
  21. ↑ Suyūṭī, Jāmiʿ al-aḥādīth, vol. 25, p. 120.
  22. ↑ Ṭabāṭabāʾī, Tārīkh-i ḥadīth-i Shīʿa, p. 22.
  23. ↑ Dhahabī, Tadhkirat al-ḥuffāẓ, vol. 1, p. 9.
  24. ↑ Muttaqī Hindī, Kanz al-ʿummāl, vol. 10, pp. 285, 292.
  25. ↑ Ibn Ḥajar al-ʿAsqalānī, Fatḥ al-bārī, vol. 1, p. 208.
  26. ↑ Ibn Ḥajar al-ʿAsqalānī, Fatḥ al-bārī, vol. 1, p. 208.
  27. ↑ Ṣāliḥ, ʿUlūm al-ḥadīth wa muṣṭalaḥuhu, p. 21.
  28. ↑ Jaʿfariyān, "Tārīkh-i tadvīn-i ḥadīth", pp. 103-104; Ṭabāṭabāʾī, Tārīkh-i ḥadīth-i Shīʿa, p. 22; Maʿārif, "Tadvīn-i ḥadīth", p. 750.
  29. ↑ Maʿārif, "Tadvīn-i ḥadīth", p. 750.
  30. ↑ Ṣāliḥ, ʿUlūm al-ḥadīth wa muṣṭalaḥuhu, pp. 22-24.
  31. ↑ Ṭabāṭabāʾī, Tārīkh-i ḥadīth-i Shīʿa, p. 29.
  32. ↑ Ṣabbāgh, Al-Ḥadīth al-nabawī, pp. 349-359.
  33. ↑ "Al-Risāla al-ʿaliyya fī al-aḥādīth al-nabawiyya (sharḥ 40 ḥadīth)".
  34. ↑ "Muʾallafāt fī sharḥ al-aḥādīth al-nabawiyya".
  35. ↑ "53 ʿunvān kitāb bā mawḍūʿ-i Payāmbar (s)...".
  36. ↑ Ṭabāṭabāʾī, Tārīkh-i ḥadīth-i Shīʿa, pp. 31-32.
  37. ↑ Jaʿfariyān, "Tārīkh-i tadvīn-i ḥadīth", p. 99.
  38. ↑ Ṭabāṭabāʾī, Musnad-nivīsī dar tārīkh-i ḥadīth, p. 73; Maʿārif, "Tadvīn-i ḥadīth", p. 752.
  39. ↑ Ṭabāṭabāʾī, Tārīkh-i ḥadīth-i Shīʿa, p. 30.
  40. ↑ Ṭabāṭabāʾī, Tārīkh-i ḥadīth-i Shīʿa, p. 30.

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