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Classification of Hadith: Difference between revisions
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It might be said that at the end of fifth century, the religious scholars felt that the most important steps for collecting Hadiths had been taken and regarding the "Four books" of Shi'a and the "[[Six Sihah]]" of Sunnis, there is no considerable threat of diminishing or misusing of Hadiths; and in the next century, some books were written for preaching Hadiths without any citing of references. The scholars of these books did not feel any need to recite references which is called Tajrid. | It might be said that at the end of fifth century, the religious scholars felt that the most important steps for collecting Hadiths had been taken and regarding the "Four books" of Shi'a and the "[[Six Sihah]]" of Sunnis, there is no considerable threat of diminishing or misusing of Hadiths; and in the next century, some books were written for preaching Hadiths without any citing of references. The scholars of these books did not feel any need to recite references which is called Tajrid. | ||
Writing books with ethical subjects and full of preaching and apothem, leads to remarkable consideration of these Mojarrad (without any references) Hadiths by those Faqihs with ethical inclination. Some of these books are as follow: ''Adab al-Dunya wa al-Din'' | Writing books with ethical subjects and full of preaching and apothem, leads to remarkable consideration of these Mojarrad (without any references) Hadiths by those Faqihs with ethical inclination. Some of these books are as follow: ''Adab al-Dunya wa al-Din'' by Abu al-Hasan Mawirdi and ''Ihya 'Ulum al-Din'' written by al-Ghazzali. | ||
Likewise, the other Shi'a texts with this approach are as follow, ''Karajuki'', ''[[Rawdat al-wa’izin]]'' | Likewise, the other Shi'a texts with this approach are as follow, ''Karajuki'', ''[[Rawdat al-wa’izin]]'' by Fattal Nayshaburi, ''Nuzhat al-Nazir'' by Husayn b. Muhammad Halwani, ''Ghurar al-Hikam'' by Amudi, ''al-Ihtijaj'' by Ahmad b. 'Ali Tabarsi and ''Makarim al-Akhlaq'' by Hasan b. Muhammad Tabarsi. | ||
As an example of this kind of Hadith books,''[[Tuhaf al-'uqul (book)|Tuhaf al-'uqul]]'' | As an example of this kind of Hadith books,''[[Tuhaf al-'uqul (book)|Tuhaf al-'uqul]]'' by Ibn Shu'ba Harrani can not be easily dated. In the sixth century/12th-13th centuries, there were some preachers such as Ibn Jawzi who had both kinds of Hadih books, Musnad and Mujarrad; some of his works were Musnad that corresponded to early method and his other works were Mujarrad such as ''Bustan al-Wa'izin''. | ||
At the beginning of seventh century/13th century, at the time of Mongol empire's attack to the eastern part of the Islamic world, the scientific schools declined and this depression was dominant in all fields including Hadith sciences; many of the resources diminished and the approach of writing Mujarrad books increased. During the seventh century/13th-14th centuries, and in the Sunni schools, we see some Hadith works such as ''al-Targhib wa al-Tarhib'' | At the beginning of seventh century/13th century, at the time of Mongol empire's attack to the eastern part of the Islamic world, the scientific schools declined and this depression was dominant in all fields including Hadith sciences; many of the resources diminished and the approach of writing Mujarrad books increased. During the seventh century/13th-14th centuries, and in the Sunni schools, we see some Hadith works such as ''al-Targhib wa al-Tarhib'' by 'Abd al-'Azim Mundhari and ''al-'Arba'in'' by Muhyi al-Din Nawawi; and also, in the shi'a school, some great religious scholars such as [['Ali b. Musa b. Ja'far b. Tawus|Radi al-Din Ibn Tawus]] follow this method. | ||
In addition to Mujarrad Hadiths in preaching works, there were some other Mujarrad Hadiths in Sufi books as well as [[Ghali]] literature which were without any references. During these centuries, this type of Hadiths had found their way to the works by famous authors since it had become normal to use Mujarrad Hadiths. Hence, we can find, in the middle centuries works of both Shi'a and Sunni scholars, many of Mujarrad Hadiths which could not be found in the classic resources. | In addition to Mujarrad Hadiths in preaching works, there were some other Mujarrad Hadiths in Sufi books as well as [[Ghali]] literature which were without any references. During these centuries, this type of Hadiths had found their way to the works by famous authors since it had become normal to use Mujarrad Hadiths. Hence, we can find, in the middle centuries works of both Shi'a and Sunni scholars, many of Mujarrad Hadiths which could not be found in the classic resources. | ||