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Prophetic Hadiths

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Prophetic Hadiths are reports of the sayings, actions, or tacit approvals of the Prophet (s). Hadiths are recognized as a source of religious knowledge after the Qur'an, and their authority is established by the Qur'an. During his lifetime, the Prophet (s) emphasized the memorization and recording of hadiths, which led to the production of written collections by the Companions. In Shi'a hadith sources, a significant number of Prophetic hadiths have been transmitted through 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 best-known hadiths of the Prophet (s).

Although some Sunni reports indicate that the Prophet (s) initially prohibited the writing of hadiths, Shi'a researchers regard these reports as fabricated. After the demise of the Prophet (s), the narration and writing of hadiths were reportedly restricted under the Three Caliphs, with the prohibition on writing continuing until the early 2nd/8th century. Sunni sources cite concerns such as preventing confusion between hadiths and the Qur'an and avoiding divisions among Muslims as reasons for these restrictions. In subsequent centuries, Shi'a and Sunni scholars compiled Prophetic hadiths in works such as Tuhaf al-uqul and Sihah Sitta. Commentaries were also written to explain these hadiths.

Introduction and Status

A hadith is a report of the sayings, actions, or tacit approvals of the Prophet (s).[1] It is recognized as the second source for deriving Islamic laws and teachings after the Qur'an.[2] According to reports, the Prophet (s) emphasized the memorization and recording of hadiths.[3] He also encouraged the transmission of hadiths by emphasizing the importance of memorizing and transmitting forty hadiths and compiling Arba'iniyyat (collections of forty hadiths).[4]

The Prophet's hadiths are classified in hadith collections under various topics, including conduct and morals, the virtues of the Qur'an, the Prophet's biography (sira), and merits and virtues (manaqib). According to Sayyid Muhammad Kazim Tabataba'i, a Shi'a researcher, the corpus of Prophetic hadiths preserved in Shi'a sources, most of which have been transmitted through Imam Ali (a), Imam al-Baqir (a), and Imam al-Sadiq (a), is larger than that preserved in Sunni sources.[5] Hadith al-Thaqalayn,[6] Hadith al-Manzila,[7] Hadith Yawm al-Dar,[8] and Hadith al-Safina[9] are among the best-known hadiths attributed to the Prophet (s).

Authority of Prophetic Hadith

By emphasizing the Prophet's (s) role in explaining revelation and the obligation to obey him, the Qur'an establishes the authority of his hadiths and tradition (Sunna).[10] Accordingly, rejecting the authority of the Prophet's tradition is regarded by Muslim scholars as a denial of an essential tenet of religion.[11] Prophetic hadiths are also regarded as an important means of Understanding the Qur'an[12] and play a role in explaining the details of Islamic law.[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 researcher in hadith studies, during the Prophet's lifetime, some groups sought to portray the Prophetic tradition as non-revelatory and to undermine the authority of hadiths through fabricated reports. In response, the Prophet (s) emphasized the revelatory nature of his tradition, encouraged the memorization and recording of hadiths, and trained distinguished students, including Imam Ali (a).[14]

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

Dissemination of Hadiths

The Prophet's (s) efforts to disseminate religious knowledge led to the development of various methods for transmitting hadiths.[18] These methods included private instruction, sending missionaries, delivering public sermons on special occasions, and addressing large gatherings, such as those at the Ghadir Khumm sermon and during the Conquest of Mecca.[19]

Prohibition on Narrating and Writing Hadiths

Main article: Hadith Ban

After the demise of the Prophet (s), the Three Caliphs reportedly restricted the narration and writing of hadiths.[20] Abu Bakr burned some of the hadiths he had collected,[21] and 'Umar b. al-Khattab continued this policy by ordering the collection and destruction of the Companions' written hadith materials.[22] Sunni sources cite concerns about preventing disagreement among Muslims[23] and avoiding confusion between hadiths and the Qur'an[24] as reasons for these restrictions. The prohibition on writing reportedly continued until around 100 AH, during the caliphate of 'Umar b. 'Abd al-'Aziz.[25]

Scholars hold different views regarding the reports about the prohibition of writing hadiths. Some Sunni hadith scholars cite reports indicating that the Prophet (s) himself sometimes prohibited his Companions from writing hadiths.[26] In contrast, researchers such as Subhi Salih argue that this prohibition applied only during the early period of the Prophet's mission and had a historical justification. They maintain that the Prophet later granted general permission to record hadiths.[27] Shi'a researchers, on the other hand, regard the reports prohibiting the writing of hadiths as fabricated and reject them by citing evidence that the Prophet (s) permitted the recording of hadiths.[28]

Writings of Prophetic Hadith

According to some researchers, about fifty of the Companions recorded hadiths from the Prophet (s).[29] According to Subhi Salih, a researcher in hadith studies, most of these writings date from the final years of the Prophet's (s) life, but no surviving copies of them have been identified. Among the early collections cited in this context are the books attributed to Sa'd b. 'Ubada al-Ansari, 'Abd Allah b. Awfa, Samura b. Jundab, and Jabir b. 'Abd Allah.[30]

Among those associated with Shi'a hadith transmission, figures such as Abu Dharr, Ibn Abbas, and Jabir b. Abd Allah al-Ansari are reported to have collected and transmitted Prophetic narrations at the instruction of the Infallible Imams (a).[31] Over the centuries, Prophetic hadiths have been compiled in various types of collections, including Sunan, Jawami', Masanid, Ma'ajim, and Mustadrakat.[32]

Commentaries on Prophetic Hadiths

Religious scholars have written numerous commentaries on Prophetic hadiths to explain their vocabulary and meanings, organize the reports, and derive rulings from them. These works include Al-Risala al-'aliyya fi ahadith al-nabawiyya,[33] Sharh-i chihil hadith-i Nabawi, Fath al-bari sharh Sahih al-Bukhari, 'Awn al-ma'bud sharh Sunan Abi Dawud, and Sharh al-Arba'in al-Nawawiyya.[34]

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.[36] 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.[37] 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.[38] 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.[39]

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, Tadwīn-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 tadwīn-i ḥadīth, pp. 103-104; Ṭabāṭabāʾī, Tārīkh-i ḥadīth-i Shīʿa, p. 22; Maʿārif, Tadwīn-i ḥadīth, p. 750.
  29. ↑ Maʿārif, Tadwīn-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. ↑ Ṭabāṭabāʾī, Tārīkh-i ḥadīth-i Shīʿa, pp. 31-32.
  36. ↑ Jaʿfariyān, Tārīkh-i tadwīn-i ḥadīth, p. 99.
  37. ↑ Ṭabāṭabāʾī, Musnad-nivīsī dar tārīkh-i ḥadīth, p. 73; Maʿārif, Tadwīn-i ḥadīth, p. 752.
  38. ↑ Ṭabāṭabāʾī, Tārīkh-i ḥadīth-i Shīʿa, p. 30.
  39. ↑ Ṭabāṭabāʾī, Tārīkh-i ḥadīth-i Shīʿa, p. 30.

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