Cha pter - II

TH EH• AD ITH

(Say, (0 Propliet) ifyou do love Al/alt, follow me:

Al/alt will love you and forgive you your sins. For
Al/alt is oft-For giving, most Merciful).
 HADITHAND
. - ITS IMPORTANCE

. Meaning of l:laditlt
1:1 adi t_b occupies second position after the holy Qur'an in Islamic
literature. Literally, Badi tJ:i is meant for talk or conversation and as
such the deeds, ~~Yi!lg~ .·and -~tteran~e-~~~(th·~-P.~~ph~t(~_~A!:W:.1~~
called 'B adi th' in Shari -· ah- terminology.
.......-- _.... . In other words, the sayings of-·
anyone cannot be termed as 'ij adi t_b' in the traditional or conventional
sense. Badi t_b. and Sunnah although being different from each other in
certain respects particularly in the theoretical and practical perspective, ·
are used generally to convey the same sense in Islamic Shariah.
Types of ~adith
(i) Ifadit_h Qawli
The saying_g_(the Prophet(.S_._i\_.W.)j~ called 'ijadit_ll Qawli'. For
instance, the prophet's instruction may be observed:
, - -- "
~ill~;~ ii_,l.::Jl rVi!J ~ (S~I ¥1 :,_

The distinctive appearance among us and them is

the prayer ($ alah). Therefore, the person who gave
up it (deliberately) became di~believer. 1
(ii) Jfadilh Feli
The aajon or deed of the Prophet (S.A.W.) is _called' ij~diUi FCli'.
All kind ofaction related to the rights of ~e Almighty and r1~ts oftho
human beingt lie uncforthis categoiy. For instance, the followmg words
of the Prop)Jet (S,A,~,) may be seen: . _
.. ·, -• -~qli~u.Jl~J,;,ifllil~~l~l
.► __ •••• . · ·_ ••• i~W.~ ,.
 . 56 .

riii) lf.adith Taqriri

. In the terminology . of H• ad'1th
-'
.. ,
the world ' 'Tagrir1
-- • h h b ·,
means"thappr~t
I
. a deed of anyone
of the Prophet.(S ..t\.W.) i.e. · Aw)as. Itne1 er een
wh1c h · .
. ..... ·•-·· ..-··~ - . . d d by the Prophet (S. . . . means t at
forbidden nor reco~me? e . ved by the Prophet(S.A.W,)• .
this particular deed ts being silently appro .
For instance: .,
~'~
~ il
t : ,:,
~ -,<w...... ~I
J:oi ~.,.
,

.. ~ l>.:,.iU is~ •.a • ... rL-,<:k

,,,
,..

... ...
(.J"';.' f..r
,.._

,,,
•

-
,.. 4,J

,,,,
-:

0 ~
, I.~ l :

,
11
,
--
-,

: 'L -~ ~(:'i ~-~ Jl.i ~ ;1J-;j

. .

:
• ....a
.::
u . ~..) , \ ~ ., J ' l!L.;.. JU~-½ ,. , ~Li .,,.,
I ., ., I ~
\.)'..;, v-
. .- ~~i ..I .u,:,µ. •I'\ J., ' - - j.JI..;., l(lj ~le , ➔~Li
\,,I ... J . I -- -- -- -- .... '

~J~ "1J J,-'-UJ J , , . ~ '-'"" , ,

(A roasted mastigure has brought to the _prophet
(S.A. W.) who stretched his hand towards zt to eat.
But it was · said to him, .· '" It ·is · a mastigure ". So he
withdrew his hand. Hadrat /(ha/id asked, "Is .it
unlawful to eat"? Th~ p;ophet (S.A. W.) said, "No,
but it is no found in the land of my people and that is
why I do not like .eating it". So l(hqlid started eating
(it) while A)lah s messenger was looking at him). 3
If this roasted thing had been unpennissible and contrary to the
spirit ofShariah, the Prophet (S.A.W.); due to its being even undesirable,
would
.
certainly have forbidden the use of.the same for eating purpose.
Some Important Terms ·
(I) M!!.!_n (Text)
--....
The~~ ~fa }fa~!~.co_mpri~i~gthe deed or saying app~ or
!"-*- ~ -CS:~·W,) 1s called 'Matn'. In other words, any kind
illlCnlctioq coatauung the text from beginning to-the end is knoWD
. 'M-.' (die tat of ff adiUt ). ~ following may ho seen fortheDIIRIUI'
~Jlji, ~. UJ
1

. &, Ail.ti U'# <)lji,.. i:JlL. ~1.11.

~ r-~ ~ ~
-

' ~J&•w r . .
-~
~ •:.ii11n.. - • ·•~~
-- -- -- -- -- -- -57
(ii) Sanad (Tlie Cliain of the Narrators)
Each Jj~di t.l1 comprises ~o .main part_~-~-One of them is
of the narrators.o fa~particular l:laditJ.,. It is also known the series
as 'the Chain
of narrators' 9r '.~~ 1a~~'J ~1 the tenn of Bad i t_l1 • This part
of f:1 adith is
-not related at all to sense of the text, the second part
of Hadith. The
chain cotnprising 'Abdullah to Abu Said-al- Kh udri' in the
mentioned
Hadith is called 'the Chain of the narrators' . And it is kno
wn as Sanad
in the tenninology of B adi t_b. ·
Ri,vayal, (Narration)
The act_of q~_oting or narrating any Badi t_b is called : Riw
ayah' in
the termirio logy of B adi tl1 . In other words, narrating any ij
adi t_b without
any addition or subtraction in the instruction or practice of
the Prophet
(S.A.W.), is known as 'Riwayah'. Sometimes the word
'Riwayah' is
also used to convey the sense of B adi t_b.
~ ] ' l t e Conipanion of Prophet)
The person having the faith in the Oneness of God
and the
Prophethood, came in contact with the Prophet (S.A.W.)
and died in
the same position, is called ' $ ab abi', a Companion of
the
(S.A .W.). '$a bab ah' is the plural of '$ah abi '. ij_~_d. r11t Prophet
Abu Bakr,
ij ad rat- Zai d bin Tha bit and Bad rat Sum
-•-- ,..__ - -·--·- ---· --~ -- __ .. _. _.._.....,......ayy ah (P.B.. - -T..},Jor instance
............... _... __ ...,_.U.
-..._- -- ...
.
may be named as ·sababah. ·
.,. . ,. -

Taabei (Successor to the Companion of the Prophet)

- The person who met the Companion of the prophet (S.A
.W.), having
the blessing of Iman (the Faith) and died ~n the same position
'Taabei' the Successor to the Companion of the Prophe , is called
t (S.A.W.).
liad.mt _Sfil_d bj_n Jabair, Im_~~-Ah_ ~H~l!if~h, and lrnam Zuhri.(R,U.A. )
may be mentioned as examples.
Taba Taabel (The Follower of the Successor to the Prophe
t)
· The person fulfilling the same condition, meets the Success
or ~o tho
Companion is called Taha Taabef', The names of ~ -~haafe
1and
R.U.A.) are the examples,
·~ ert In lfa~ltJ,) . . . · ,
bu ~nun.Wable efflolonoy an d~ in this

.~~-tnth•-··JR
w Jt .~ l)' NA P hbnltlfi,.sorvia&
t
 58

ad ith an d its Re le va nc e to th e Qur'an . ·

·ty of H -
·
e
Th N ecess 1 .
• complete system of life and the
holy Quhr'an·is a·flmanife~to
·.
IsIam 1s a r~ as to. w~at t _e s1gm 1can ce of
of this system. A question arises he
in the pres en ce of the Go d- giv en principles 1s. The followins
Ahad ith
ing the sig nifica nce of ~h e ~r op het (S.A. W.): his sayings, ,
points ~g ard
ls are wo rth-cons 1derm g: I
doings and approva
an d pr ac tic e; bo th th es e tw o co m po ne nt s of any
(i) The theory
ve mu ch irn po rtanc e to su bs tan tiate the matter. The i
established fact ha dl y th e practical /
op he t (S .A . W .) is un do ub te
life of the last Pr n. Th e response of 1
ins tru cti on s ,of the ho ly Qu r'a
manifestation of the
ed wi fe, B aQ rat Ai sh ah to the question regarding the 1
the most belov
the Pr op he t (S .A .W .) by a Be do uin Arab, testifies to the I
character of
,vhole ch ara ~te r of the ho ly Pr ophet (S.A. W.) was in fact /
fact th~t the
me of the tea ch mg of the Qu r'a n. That is why th e life of the
the epito ghty:
.A.W .) has be en de clared as a perfect model by the Almi
Prophe t(S
~~j ~ ~ Z,~ .tiJ
.,

rj fl lj '-111 ~~ Z,~ ~ di,-;,.;; ~~f 1-LJI

"" ~
.... .> .;.

· ,,, _ -~::<W1-~<-J:-J-.
i~ ~J
"
(You ha ve · th e me ss en ge r of·Al la h a
in deed in
. fi
beautiful pattern (o f conduct) or an yo ne wh os e 11
hope is in Allah and th ef tnaI ua
A
y an d who en ga ge s
mucn 1n the praise of Allah). 5
.L • _

AI-Jjaditb al-Nabawi holds th

-- -1 11 \t oftheho lyQ ur 'an . Th eh :rc s•
..
tt? n of the most authentic I
A W. ), so tha t its teach. Y Qu ra n revealed to the Prophet ,
(S ·-~
m.. Th e h I mg s mi gh t be to ma nkinv
_ .•• o Yverse man ifest th exposed
~) ofthe
thentic position
• • a COllunentator of th sreveeaau
led book· .
~ ., e
.,., , 1· -

J ~ j J•· I.; . ,;, .

-·.
., •
,. ,. ,. .>' ~~ ~+lJtlJ, Jij1 lii··f-J
'ftlr
~ 'Ill tlown rnuo >10"'1/so ,,.

§ - ·lll
• t . l,,J,!_
"'-"0, lo -. ,; ~• meuag,; ..·. .
u. AM.~ iJiit 4 f. ~1,·1t;:
""~':•nrtPIJ f ' .
):·. t~H· n

f${ t~~
 59
how many functions to be performed and how man
y Rakaat to be
completed in a particular $alah are the issues which
details remain
unkno~vn unless and until the Traditions of the Prophe
t (S.A.W.) are
taken into account. Ibn Jareer al-Tabari has rightly said
that 'Bikmat'
is meant for God 's instruction which is known only by
the exposition of
the Prophet (S.A.W. )7. According to a leading scholar of
Islamic learning,
the legislative position of the Badi th will have to be
accepted, if the
holy Qur'an is accepted as a fountain-head of Islamic
Shariah.8
In brief, it can be said that the lj adi t_b being the·second
source of
Islamic Shari ah and holding the position of an authenti
c elaboration of
the holy Qur'an must be resorted to know the com
prehensive and
abridged instructions of the holy Qur'an. Without seek
ing help from the
ijadit_b , the possibility of misunderstanding of the exac
t purport ofthe
Qu r'an increases hundred times more.
(iii) The prophet ofAllah also holds the status of
Law-giver: There are
many injunctions of Shariah which have been emp
hasized to be
performed however they are not present in the holy
Qur'an. Because
this is not ; book of incidents and happenings covering
m~ y s~heres of
life. The position of being a Law-giver has been d~s
cnbed m ma_ny
verses9 of the holy Qur'an. The following verse, ~or mst
ance, explams
the position of the Prophet (S.A.W.) as a Law-giver.

'~ _,_ .-,;~bll ~~, ~ jµ , ~ raei1J ~J!:~I~=- ~J-

, > ,:, , , ,~
:, ,

t~ J -_·- -~-i,
f~! !C .~u~ ~ ~ A J !"'~- rv
A .. -
:t't["t\-- .,;,,, ., \ ~ ~J ,, ~:.,,•,;I\ ~A!I;.
1.. - --- rr--
d .them what is just and forbids them
(He c~mm~l~ i
•what 1s evi , .ne a
llows them as lawful what is good
(and pure) an
i~ure)•.Heh re
r:::s
d rohibits them from what is· bad \'1and
them from their heavy burdens
that are upon them). io
. l1fl(l from t e Y • ••
. tionable attribute of al-ijadtUl al-~ abawi is
JP.Ore men . . ' . l p h,u , renawl to ~
. formation of Ill ideal soc ety. ay..._ ...-~ .. ••"·
•aff'eotion&o youn1tr1, persuuion. ~~
~m ljr lJ lfl lf• an~~•'1quotte.a~ ~~ P' .
 00
The faith in the Oneness of God (al-Tawheed) is the main pillar of ·
Isla1n. It is purely ideological whereas the remaining four are essentials
of Faith. Al-Kali1nah al-Tayyibah is the declaration of 'al-Tawbeed'
which comprises both; the Oneness of God and the prophethood of
Muhamtnad (S.A.W.). These two realities are inseparable parts of'al-
Kalitnah al-Tayyibah\ 'Muliam,nadur Rasul ullalt ' is the essential
criterion for having faith in the Oneness of the Almighty.
Wherever the sub1nission to the Lord of the Universe has been
essentially required, the sub1nission to the Prophet (S.A. W.) has never been
abandoned. 11 The following verse is enough to substantiate this standpoint:
~,:,,w ,_
., ,

C-:--
-

1;.~u
l

~ J ,..r-
~-:.,-~
. :uJ
~ r:-J-J u"
-

'~111
,

~:~t1
J-'-'-'Y ~ J
~
-w11
-

J-'
i
~:Lr
~
- - &!,

.. ,, .,~
~!!
,, ,, !II
(So obey Allah, and obey His messenger: but if you
turn back, the duty of our messe nger is but to
proclaim (the message) clearly and openly). 12
At anothe r place, the obedience to the Proph et (S.A. W.) has been
declared as akin to the obedience to the Almighty:

a.1J1 tU.T ill J~;u ~ ~

(He who obeys the messenger, obeys Allah)B
On some other occasions, the prophet's instructi· "d red
h are const e
. . criteria,ort e love of God. The denial of the r ons
...._ - • &.
h , . .
allllljor sin. The Almighty proclaims: P op et s teaching 1s
~<-::- ~!,~, .. !o ~t.,,)
r-r>-" ~ J r<: r' L~JJ-4;thi1
C:I I

'I.I.I
, 1 z,.,f, ') ; ti; { u.~
:i ·•~
- (0 Muhammad (S.A. W.) to mankind ·. -
--~llah,fol/ow me: Allah will t U. If you
,our iln). ,,
, .

o praotloabillt)' otth, prophet'• life his • • ·or

ave you and/o~ ive
.

__ __, ohhe flYlllod • pos1t1on

....oflllaata1o,...... . . . ..,,. ~
_. . . . . . . .Wlldle
 -
...'
....

.ADIT-H ·
COMPILATION. OF H . .

r .

Necessity and Incentives

riah~ It is quite
. l:l~dit_b is the second_authentic source of Islamic Sha
instructions until
1mposs1ble to pass one's hfe according to the Qur'anic
lf compells us to
he knows the prophet's Traditions. 'Our reasoning itse
the holy Qur'an
confess that then~ could not be a better commentator of
beings' .15
than he through whom it was revealed to the human
d on·the one ·
For the completion of the purpose of the prophethoo
a broad level on ·-
· hand and for propagation of the Qur'anic teachings on
the demanding
the other, the rendering ofthe compilation of ij adi th was
need of the titne which had already been intensely felt by
the companions .
repute stressing
ofthe Prophet (S.A.W.) Shibli, a Musl_im scholar of far
only the Muslim ··
the necessity ofthe compilation of ij adi t_b says that n·o {
phet(S.A.W.);
but the whole world is in.need of the sacred life ofthe Pro 16
l one. . • . . .
and it is not only religious need but also an intellectura
require~ the
In brief, social, political and re_ligious circumstances
e of the Muslim
job of compilation of I:I adi t1t. Negligence or indolenc
thousand and
elite might be cause _for deprivation of the Ummah by
omplished the
thousand years 1! . If ~he expe~s in ij adi t]l had not acc
mind, teaching
compilation task; we all would have lost the purification of
by the Prophet
of the revealed book and lesson of wisdom imparted
(S.A ~). An d purpose ofthe prophethood w~uld be lim
ited till his death.
other subjects
· ;The Traditions ofthe Prophet (S.A. W.), apart from the
t to record
: ha~e been misunderstood in the sense that they were brough
~ afterthe·,go ofth~ Prophet (S.A.W.) and his
C_ompanions (R.A.A.). If
·t-i · , itmea.ns that the asset of Ab-adit.lt does not hold the 18
UtJga because of carelessness towards the ~iting of
~p he t
from very beginning ofthe age ofthe >•
.
•
~
t l ·

t •

. e_
·• •
I

d s st 11 1ve ·
'
 62
(R.U .A:) to the intiative, the oppnen
ts wish to say thllt the T~ iti on s of
the Prophet were not rec~rded till
the end of the Companions' age.
They also insist that the Traditions we
re duly written and collected about
hundred years after the death of the
Prophet (S.A.W.). They ~lso keep
in view the state1nent of the Prop
het (S.A.W.) to substantiate their
standpoint.
(Write nothing from me except
.the Ho ly Qur 'an). 19
The instruction of the Prophet (S.A
.W.) was not but for bringing
out a pure c01npiled asset of the Qu
r'an having no doubt. The other
statement of the Prophet (S.A.W.)
in respect of writing of Abadit_b
must be observed. Bad rat Abu Said
al-~hudri says that the Pro1,het
(S.A.W.) instructed me while writing:
J, ... J
~\ y ~ \J.;,; ~, ~\ y ~ ~ y ~ \ J, ... ... ~ ~

(Any book in presence of the book

of the Almighty is
not considerable. Make the book
of Al lah pure). 20
The instructions regarding writi
ng the Qur'an are on ly me an t
safeguarding the Qur'an in a pro fo r
per way, no t for fo rb idd ing th e I:I
writing as misinterpreted by others ad i tJ}
. A leading scholar of Isl am ic tea
is true in his expression that the rin g
pn;>tection of the Qu r'a n wo ul
complicated, if the Traditions of d be
the Prophet (S.A.W.) alo ng wi
Qu r'i n would have be en recor th th e
ded in the same sp iri t. 21 W he
possibility or risk of interminglin n th e
g of the bo ok of the Al mi gh ty wa
longer, l:ladit.li writing was also s no
encouraged. Um ar bin Ab du l Az
wrote to Abu Bakr bin·Hazm: ee z
.J.>
, Cl , i:, Cl .

~ U ~ j ~ WI ~ '-1JI ~~J ~~
Ji

" 0-! 0 ~ L; J 4;\

· .: . . . L~ \ . . I~ ... .J. I\ ., ., ., , .,
- ·
_: . .l (~okfor.
,. yiAJJ'c-~- LJUJ
t~ knowledge of Hadith and get it wr
JJ t,o 1 ~u--~
.· ~·-· z,__~A~ ~ am .qfraid that .the religious itten·. ·
kn
" v~n_z~he4, .ancf tl!e .religious lea owledge will be ·
~ j _,Die)"," · . · ___rned men will .pa,s .' ,._ ·· · . .. · , :,·'l
ioi.l, dle rrophet (S,A.)Y.,s!t!•~~
 63 .
(See~ help with your right han d and he ind' t d
by his han d writing). lea e

The period of compilation ofHadith can be divided into the c.oJI .

H owmg
manners:

.• Th. e fiirst age is ident_ified as the age ofind ividual collection ofAhadith.
(i)
(11) The second age comprises the collections ofAl) adi th ofa part·. I
town. - rcu ar

?r
(iii)T_he third last is known as the period of cotfectin of Abadi th
-
dispersed in different corners of the Muslim world. .
W.)
Doc ume nts of ~ad ith Dur ing the Peri od of ·P roph et (S.A.
It is an undeniable fact that a considerable number of Traditions
were existing ·in writing during the age of the prophet himself. After
looking all around the asset ofwrittenAbadit_li, we find a good number
of instructions under different categories such as:
(i) Constitution of Islaniic State
After leaving Makkah for Madinah, the Prophet (S.A. W.) prepared
a code for governing Islamic state, comprising fifty-two articles perta
ining
.
to the different aspects of life. These all were present in written form
23

(ii) Agr eem ents · -

A good number of agreements and treaties among the different
nations and tribes were made by the Prophet (S.A. W.) after being well-
settled in Madin ah for the purpose of creating the healthy atmosphere.
· The agreement of ij udaibiya between the believers and non-believers
is · great importance for its far-reaching consequences in the histo
ry
. man'defeat and victory.
.. . ..... .-· rent Rulers oft/1e·World
.W,) himself took initiative t<? propagate Islam on
etters were sent to the various rulers and ~ings to
4

• fth tt,e··reUglon and its _flag-b~~rs. Th_us,

s•ftt N~ashl~ the king ~ .aa~ashah,
ruler .of E t. and ·
 64
. . .
(iv) Lectures and Exhortations
· d r red by the Prop het (S.A.W.) on
Exhortations and Jectures e IVe d d in written form. .. ·. .
different occasions had been also recor e
M Letters of Condolence . h. h h db
. d0 I ce were also among those w tc of . a ee~
of con . ~n nce on the deat h of the son l:la4rat
: . The letters ·fng . . .
· d d· 1 For insta . w.) sent a . . of. .lette r
recor e 1n rule wn · · 'p bet (S.A
. .
Maaz the r of Yam an, . the rop .. ·
, 25
condolen · '
ce to B.ac lrat Maa ?,. .
(vi) Letters of Protection . . . .
. letters regard.mg. th e sai,.c.ety and· security for
The · the 1nd1v1~u . and
. al ·
. · eat numbers ..The .letters of prot
d mgr . ectionbe to
l!TOUp of peop1e are 1oun
.c.

Suraqah bin Jail sham and to Bani Zarrulh, the tnbe of Juhamah
can
named for example. ·
(vii) Census Record · . .
d by
· After reaching Madinah, the census of Muslims was conducte
the
the Prophet (S.A. W.) and the written record was maintained for
of
· purpose. There are different versions regarding the exact numbe~
on
individuals which were covered by the census. According to a versi
of Imam Buk_hari, a number of fifteen hundred Muslims exists
in the
census reco rd while the other version indicates five hundred people in
· · ·.
the same.26
(viii) Deeds of Endowme~t

. ·Deeds of endowment were prepared by the Prophet (S.A. W.} for.

those lands which were endowed in the way of Allah. ,For instanee•
mentionable portion of lands w~ in possession of Hadrat Umar but
he
wa n~ to endow this land for the sak~ of the Almighty. It was w_ ·. . . . . . . .

in the deed ofendowment that neither wOuld this land be sold nor
it be under ancestral property ait.d nOr wollld. it be.gifted to ~tJiers.i#
.- . .. .- ,. ' .
'.· . ·.} . ~--;
'.
'
·
(lx)Llsto/Mu/altlde,~ - .! ·,
. .

aslono · ·
i • . ;
H
)Vl1°IM 'Ul11
 65
governors ~nd for those wh,o used to go at different places in specific
times, i.e. Abdullah bin Jab ash was.given a written guide by the Prophet
(S.A. W.) and was instructed not to read it before reaching the specific
place pointed out by the
, Prophet (S.A.W.) himself. l:ladrat Maaz bin
Jabal (R.A.A.) and Amar bin l:I azm (R.A.A.) were also given the
written instructions
. , . when they were sent to Yaman, the South Western
corner of Arab1ah for the betterment of the region and its people.
Besides above-mentioned categories ofthe Traditions of'the Prophet
(S.A.W.), the book of instructions for new Muslims, dictations, deeds
of possession of the property and deeds of revenue were also entrusted
to the persons according to their needs.
Collection of IJadit_lt During the.Period of Companions
After looking around the written documents of the Prophet him-
self (S.A.W.), we come to the written assets of Abadit_ll which were
written and collected by the Companions of the Prophet (S.A. W. ).
Although teaming of Abaditlt by heart was a healthy practice du~i~g
the age of the Prophet (S.A.W.) and his Companions (R.A.A.), but 1t 1s
also an above-board fact that due to being an authe~~ic comme~tary of
the Qur'an and the second source of Islamic Shanah, a ~ons1derable
attention was also paid by the Companions (R.A.A.) with regard to
their protection.
(i) $a{1ifal, $aadiqali . .
.. This ~as an authentic coll~tion of AQa?itli which ~as compiled
. ·.. ; .d· ; A'bd llah the son of Amar bin al-Aas. It contams near ab?ut
. .:rat u ,th of the Prophet2s (S.AW) M "ahid (blessing
. d Aba,r . . . UJ .
~usan t T~i (successor to the companion of the Prophet .
) a grea . 't .th Abdullah bin Umar (R.A.A.).29 Now the
_sa_w r. ~usnadofimamAbmadlbn ijanbal. ..
. '. ." .. ; ,
; . .• ~. I .. • . • . ,_ , . •

.. . · · ij adi tl;i.which W. . . . . ,. .
~
 ,
(iii) $a(iifali Ali
In view of the narrated versions of al-Bukjiari, the collection ~f
Ahadith made by I-Jadrat Ali (R.A.A.) was of great importance.Jo ·
lladrat Ali himself said that he did not write anything except the holy
Qur'an and the Traditions recorded in this ~ahifah. Details of paying
Zakah, sanctity of Madinah, ~h utbah-1-:1 ujjatul Wida and different
articles oflslatnic constitution were components of the Sahifah.
(iv) $a{1ifal, Jabir bin-Abdullai,
Bad rat Jabir (R.A.A.) wrote a booklet on Hajj. 31 The far-reputed
Taabei; Qitadah used to say that he memorized the ~ ahifah better than
Surah al-Baqarah. This booklet has been incorporated by 'Muslim' in
his 'Al-~ahih' under the chapter of'Kitab al-ljajj'.
(v) Musnad Abu Hurairali
Abu Hurairah (R.A.A.), the close companion of the prophet
(S.A.W.) was not so conscious with regard to the wri_ting ofAbadit_lt·in
the lifetime of the Prophet (S.A. W. ). But, later on he paid a considerable
attention on writing-of Abadit_b. and compiled Traditions narrated by
himself. This compiled asset remained in his possession.32
• I

(vi) Majmudli Anas bin Malik

l:lacJ rat Anas was presented by his mother at the age of tenth to
serve the Prophet (S.A.W.) devotedly. He served the Prophet (S.A.W.)
for about _ten years and continued writing the Abadi tp of the Prophet
(S . A. W. ). He also used to recite all recorded Ahadith to the Prophet
(S . A. W. ). 33
. . . . , ' .
(vil)Majn,l!,dh Amar bin al- H azm
• . . I

Written guide comprising the comprehensive instructions

· es and thei~ solutions was given by the Prophet (S
c•l'!l:.Gl'7rn S ~ppointed sovemer O
noftwenty-on · · ·
 67
(viii) Risalal,· ·Samra/, bin a/.~.1un
T dub· . ,ft. ·t,

· According to Ibo Sireen , th·1s booklet was fi · h · ·. ···.. -:

~amrah for admonition of his A . urms ed by l:la4rat . . . .·
.h . sons. nd it was a val bl .
wit thed1vergentaspectsoflifie. s·ix Ah adtth of th·
. ua e~ssetdealing
·
18
been narrated by Abu Daaud . . , · - compilation have
m 1us 8unan' whe b
have been included in Musnad of Bazaz. reas a out hundred
(ix)Majn,uti/1 Abu Bakr al-$iddique
Bakr leaving
AbuAfter (R of the Prophet. (S .A.W). fior h.is heavenly· adode, ij ad rat
. . .A.A.), the first pious caliph took the writing ofAbadi th as
. hIS con~emal task and a~out five hundred Abadi tJ:i had been compiled by
the Cahph. Al-~ahab1 has quoted the statement .of lfadrat Aishah
(R.A.A.) regardmg the collection ofAbadi t_ll by her father:
~4 ~ .::.,;~j ~j;;; ~I c)~J i.,i ~+:>JI u:if t;;?
.. ., , ,. - ; J.,

~.l.:.

My fat her compiled the A{tadi!}t from the Prophet

35
(S.A. W.) which were five hundred in number".

(x) Maktubat Naafe

The collection ofAhadit_ll by I:Iadrat Naafe (R.A.A.) is comprises
those Abadit_lt which were actually dictated by his revered teacher,
36
Abdullah bin Umar (R.A.A.) •

(xi) Majmual, Raafe 37

l;la4 rat Abu Raaf6 had also a good collection ofAbadi t}l • Besides

tbe above--mentioned there are a considerable number ofcollections of

ich hav; been furnished by l;ladrat Amar, Ubadah bin
· in Malik, waa,ila, Abdullah bin Mas6od, Abdullah bin
adrat AiShah etc. (R.A,A,). · ··
'(Badldli>urtn1Taabefa'sPeriod .. . ..,,.
dfloUINCI ta the w llll'Jlll'I t11at1Mcompllation. ·
U.PJ'Qpbtt (S~. .
of compilation was begun after about ninety years ~f the death of the
Prophet(S.A.W.). So far as the compilation o~ ijaditt, on a broad level
. is concerned, the credit of being the first compiler goes to the far-reputed
Taabei, governor of M.adinah, Abu Bakr bin al-1-J azm and later on to .,
Ibn Shahab al-Zuhri.
ijad rat U1nar bin Abdul Azeez, the most eminent caliph of the
Umayyid Period, is duly co1n1nendable in the sense that he paid his
attention to the broad level work of compilation of Abadi t.b in his
official capacity. This is why after being honoured as Umayyid caliph
in 99 A.H., he wrote to Abu Bakr bin al-I-:lazm al-An~ari, the
governor of Madinah to keep the Abadit_b of the Prophet (S.A.W.)
in record.38
In compliance with the instruction given by the caliph, Ibn l:I azm
compiled an asset of AbaditjJ and certain books were prepared in this
regard. But the caliph had died before being informed about untiring
effortoflbn
.
Hazm regarding. the collection.39.
lbn Shahab al-Zuhri was the eminent scholar of Syria and ijijaz.
He with all perfection became active in accordance with the order issued
~tlle'?WPh IJadrat Umar bin Abdul Azeez and made a great endeavour
. 1D " " " ~ the opinion ofthe caliph. Acc~rding to him, his exemplaJY
Wileomprised a large number of writings.40 Due to their whole--hearted
lill11111totbe contribut~on of l:l adi t!i on broad official level, they Ill
r.aoilOllred u the first compilers ofAb adi t_\l.
mAbu Bakr bin al--ijazm and Ibn Shahab al•Z•·•u
~~fT~ien (Successors to the Com ~
~ted tho work of c~snpllation, Abdul
~ lbn 11-aq (d. J51 ".,ff,), MIAmlr ~
AbtAr(4. IS6AJL).JmamA~(d.l5
 (I)

Bashir bin Nuhaik was among the talented pup·I1 -f: H. ··d. .' ·:, -·
• s o . a . rat Abu
· . (R.A.A. ).. He says that
Hura1rah whatever l:I ad1· _ heaid tirom Abu
th I
. 41I wrote 1t. Leaving him, I recited all and got th even.fl1cat1on
Hura1rah, .
from h1m.

Hama~ bin Mu~abbah, another obedient and genius pupil of ij ad rat

Ab~ Hura1rah was d1~tated about 150Abadit.b of the Prophet(S.A.W.)
which were later on mcorporated in the authentic books ofAbadit_p.42
Mujahid bin Jubair took the people to his residence and showed the
books on Sirah. They used to emulateAbadit.b of~he Prophet(S.A.W.)43•
Imam Shabi is also among those Taabein who paid their considerable .
attention.to the compilation. After his death a book on obligations was
found with him.
The Six Authentic Collections (~i~a~ Sittah)
The compilation of ijadit]i had already been started during the
time of the Prophet himself (S.A.W.). The Abbasid period especially
the third century (A.H.) of this golden age is known as the prime age of
the development of compilation ofAbadi t_l1 in its intellectual perspective.
The Islamic sciences especially the compilation of I:I adi t_l1 flourished
on the broadest level. As a result, six most important works on 1:1 adi tJi
were brought to light.
(i) Al-jami al-~al!il! Li al-Bukj,ari
The work is commanly known as 'Bulglari Sharif'. It was compiled
by Abu Muhammad bin Ismaail al-Bulglari (d. 256 A.H.). The full
name ofthe compilation is 'al-Jami al-~ab ib al-Musnad al-Mulgit~ar
Mio Umur+Rasul Allah ~allalaho Alaihe Wa~allam Wa Sunanihi Wa
~ i ' . Ten thousandAbadit_ll have been compiled in this leading

aly known u •Muslim Sharir. It was compiled ·

fAM:gJUm1 (d. 261 A.H.). PourthousandAbadi1b
l)UIUi ~ave been recorded intbis·complled-
 ;o

(iii) Su11an al-Tirn1i;i

This co1npiled asset is co1n1nonly known as 'Tirmiz i Sharir. ItV!a
s
.). The
con1piled by Abu isa Mu hanunad bin i sa al-Tirmi zi (d.279 A.H
distinction lies in the fact that juridical ·order has been maintained
in.the
compilation of the book.
(vi) Sunan Ab u Daaud
This ,vas compiled by A~u Daud Sulaiman BinAshat]l al-Siji_
stani
(d. 275 A.H.). Four thousand selected Abadit_h among fifty
milliom
have been incorporated in this leading contribution.
(v) Sunan Ib11 Majal,
This work was compiled by Muhammad bin Yazeed bin Majah
al-
-Qazweeni (d. 273 A.H.). J?ue to inclusion of some inauthentic Aba
dit ,
this compilation lacks its authenticity. That is why the exp
erts •
n
particular field ofl~arning are not unanimous in placing it amo
· Sib a~ ~-Sittah'. Four thousand Abadi tj1 of the Prophet (S.A
.W. Dlffllll
lseeat *,luded i~ this compilation. ·

.
· ' · al-Nasai
.. ,, . .
'

'¥erk was compiled by Abmad bin Shoaib al.Nasal

'

_· .
·_: ~.A_,. wo· rtA.bl)aq.clittolyb'al•Sunan al-Kubra' was fumi
have been taken in this Su.......
·

._ ._, al-Mujtabah'. ·. - --: ..

,~~ litrt t~·; ,i;
 SOME TRADITIONS OF THE PROPHET:
_TRANSLATION AND ELABORATION
l:ladith, being the commentary of the holy Qur'an as well as the
second source of Islamic Shari ah, contributes well, taking a person to
the straight path laid _down by the Almighty Allah. Some ofAbadi tlJ of
the Prophet (S.A. W. ); their translation and elaboration is also given
here. These Abadit_ll ensure both the individual and collective for the
consolidation of their Faith and stability of a healthy society:
(D
l(I w,- ~l1..LlL J·~ ~I L.;jJ
- , '1 ._, , .,. c;
: -· t..SY l.: t..S..;,o.,, ~
I , - - -

tit-., ~~ ~
'.f, ~
1
•
lJ ,, .. ,, . ,
. .,,,,-•=-• -JI,ct,j. -.,~· 1-"<· ....... l. . .,IJI J.,,,-,.,
:=::~ ~.-,;, _;' -'
""..,, I ,J
, ....... ,
'LU L.o ~L.tl
,,,...,,,,..,,,,----;;- ·6""- '' b
.,,, ~
,,
·O••·o• i..uJ
.. ~✓\A· .,,, ... ,,,, . . . .

Translation
(The reward of deeds depends upon the intentions
and every person will get the reward according to
what he has intended. So whoever emigrated for
worldly benefits or for a woman to marry, His
emigration was for what he emigrated for).-4-'

Elaboration
The ijaditb is narrated by ijadrat Umar Farooq (R.A.A.); the
second caliph of Muslims. It is enough to say about the authenticity of
· this Haditb that it has been incorporated in valuable compiled assets
., besides al-lam~ al-~abib Li al-Buk_hari.
_. ·· Sincerity or purity of intention in deeds is the head and tail of this
·.·lfaditlt. The word (J~ jl) in the ij adi th is meant for (WL..11 ~ 11)
···.. (~ deed,). The reward is based on intention. If the deeds are
· fill ,ab of Allah, these will bo valuable in .sight of tho
· reward will be certainly bestowed upon tho person
· h In hit devotion. Contruy to that. a poison
IA bll vinuout deeds will be disqualified by tho
_ 11_~ ~• be entitled to aet aood re~d f9?._.
 72

'Hijrah' (Migration for the sake ofAllah) in this l:laditlt is mentioned

only for instance. Even this great virtuous deed becomes valuless and ·
infructuous in sight of the Ahnight, when it is not done for the sake of
Allah. Here 'Hijrnh' is syntbolic of all kind of good deed . These will be
judged according to the intention. If a pious deed like Hijrah is done for
ean1ing of the worldly longings or for rnarriage, it may be possible to
gain the sa1ne but the dispqsal of the Ahnighty cannot be gained at all
due to cherishing the ill intention in the heart and mind .
~

J~ j ,~~.; ~ i,:; <ll\ 'll (]!'J 0' bJ~ ~ ~ ~)l:u ~I~

, - - J, 0 , .- -) .,,. - I ,J -

i:
~ ~~ ~ <-? 11 :Li;, -;,.1 ~ 11t u1!J Jn 1

w ; r~J -
~-,
J
.,,.
.,~y ......!J ... ~
- ; ,,-

.,,
; ~

:,

TNnslation
Islam is based on (the following) five (principles):
1. To testify that none has the right to be worshipped
-an d MulJammad (S.A. W.) is Alla hs Messenger.
2. To offer the (compulsory congregational}prayer
dutifully and perfectly.
J. To pay Zakah (i.e. Obligatory charity)
4. To perform }fajj (i.e. pilgrimage to Makkah)
5. To observe fast during ihe month of
Ramatjan."
ElllborotlDn
· The Haditb ii lllfflltcd by Abdullah bin Omar, tho great Cumped :1
ofdMs,,...(S.A.W.).Thia lhdhh haa boon includod ino&W. .
QfA W• l,Nid• ~'4 bib Li al B11ij\ari' Uld •aJ. ~ - '. 0

• &ho Po•ltioa of .•M

 73
The concept of Islam rests 't
Islam is also called 'al-Tawhced'o(n i . ~ five pillars. The first pillar of
th fi · ~ · umty of the Almigl 1t All h)
e 1ve pillars mentioned in thi 11 d. 1 , ,. Y a .Among
'theoretical' due to its base mc~l . a 1111, al-Iawhccd' is considered
staunch belief plays the most I yd~n tic co,~cept and the belief. The
revolution in anv societ'-' Tl1at . ea lmglrole tn bringing a change or
.; .; · · ts w 1y t 1e co t h
of a person in Oneness of God m t1
distinction for the success of an . d. .d
I
nccp or I eory holds the
ua and a collective. lfthe faith
{S.A.W.) is sound and solid, he ~•:c;~:~~~:e:~::u~~\l~~b::r::~
3;11ger_~f oth~r false gods on the one hand and his all manifes!tions of
hfe \\ tll b: tn accordance with his unshakable faith on the oth Th
proclamation of 'al-Kalimah al-Tayyibah' is a line of dem:;~tio:
bet\,·een Kufr and Iman.
The_reco~ition ofMubammad (S.A.W.) as the last Messenger of
the Almighty 1s the first requisite for the faith in Oneness of God. 'No
~ods bu~Allah' "vill be vague and invalid unless 'Muhammad (S.A.W.)
lSAUah·s Messenger' is wholeheartedly proclaimed. In brief, the faith
in Onness of God and His last messenger is indispensable recriprocally.
The Prayer ( ~alah) is the straightforward demonstration of having
faith in the above-mentioned Kalimah on the one hand and first and
foremost practical evidence of being a Muslim on the other hand. Only
offering of ~alah is not required by the Almighty, but its estbalished
form is demanded here. Piety of God, concentration, punctuality,
· · perfec:tion and moreover creating a congenial atmosphere of Salah are
die ingredients of the establishment. Five times prayer in a day makes
a~ or a IOCiet)' dutiful as well as pious.
· ·~ Zaklh is the thrid pillar of Islam and the second p,actkal
· · of being a Muslim. This compulsory obligation is an
~ • Muslim and it will bo perfonnod OIM:O in a year only
 74
paying of Zakah is a menas of purification of possessed wealth and
contributes well to the establishment of a balanced society.
· Perfonnance of I-:Iajj (Pilgrimage to Baitullah) is the fourth pillar of
Islam. This is only compulsory once in life for those who are wealthy
and able to afford all expenses to undertake the visit to Makkah. This
devotion makes a man practical for any kind of sacrifice in the way of
Allah.
Keeping Fast, once in the month ofRamad an is compulsory for all
with the exception of excuseable persons which have been identified
by the Almighty and the Prophet (S.A.W.). Fasting creates the sentiment
of fraternity, compassion and patience in the person which undoubtedly
ensures ~he existence of a healthy society. The detailed description may
be seen m the last chapter of this ,book.
Q)

Translation

f one of you will have faith till he wishes for his

rother (Muslim) what he wishes for himself). 46
Elaboration
. The ij adi t]l has been narrated b H . .
compilations ofAbadi th: Sah .h _Y · adrat~as m both the authentic
. placed under th
Its bemg - .h . t . Lt al-Bu khan
- . 1h. L"1-Mus1·un.
and S. a h.
e c apter of Iman it lf . .
closely related to Iman (the Faith). se testifies that the text ts
The human society, today is o . . . .
~ order of the day. Tyranny a! :it~
in the d.arkness. Sel~s-~ess is
bemg observed. The slying of th p kinds of inhuman act1v1ttes are
. blessing especially In the gloom e . rophet (S.A. W.) is an unl,ounCkid
.. One's ~ing the same for his ~ 1~':Utnstances of the Muslim~"'
W. 9W!Wlf le a tpucbatone t1 : 1,;~ brother what has.been wi
,~ r. Q ~"' f,Bb ~ igb~ and
••
 75
which will be cenainly a blessing to the whole mankind kee . . .
the universal concept of brotherhood. ' pmg mview.

Translation
(Whoever of you (believers) sees the evil, it is his
obligation to remove the same by his hand (strength).
If he is not capable of removing the evil by his hand,
He must remove by his tongue. If he is incapable
even of using the hand for the purpose, He must
remove the same by his heart, _and it is the lowest
degree of Iman). 47
Elaboration
The ijadit]i is narrated by ijaqrat Abu Said al-K)ludri and has
been included by Imam Ahmad bin ijanbal in his 'Musnad' and
Muhammad bin isa al-Tirmizi in his.'Sunan'. Three ranks of the Faith
have been displayed in the ij adi t_li. The saying of the Prophet (S.A.W.)
· is true and it is detailed description of the instruction (To forbid from
evils) as has been given in the holy Qur'an. The significance of the
ijadi th lies in the fact that a claimant oflman can never become Momin
. (Believer), unless his heart is, at least, immensely affected by the
unfortunate occurrence of the evil.
The use of hand (might) for removing the evil in this ijaditb has
been duly mentioned as the highest standard of Iman (the Faith), _But a
--•· 1Who·strusgles against evil mu~t be_endowed .~ith practical
·1t111e lNl that the use ofmighffor eradicatlng_the 'particular
· Jore ·severe evil.in 1he society, his ini~iative to use the
. appreclabto: If the·usage Qr stronath may be the
evn.
.colnbatatita\vlth the. tho wlidom also requires
.
--■lfel bi 1h11 reprd hert~ -No doUbt the
tfN ttw1.wl \Vil~ ts~ ~ idfttf as ttio · .
iM\JW~ ~~ \\l--
-- -- -- ~- ~- --,
the truth-bearers must not avoid the fact that the evil can easily thrive in · :
the absence of the fighters against the evil.
If orie is incapable of taking such initiative due to unavoidable
circumstances, he must remove the evil by his tongue. According to
the capability, everyone of the Muslim community is bound to perform
his obligatory duty entrusted to himself. Effects of the evil on evil-
doer himself, family ~embers, society and country in the long run
must be exposed in a prudent and justified manner. It will create an
atmosphere of hatred against evil and will consequently lead to its
eradication.
If a flag-bearer of the truth and fighter against a particular evil is
not capable of removing the same even by his tongue, his obligation is
to remove the evil by heart; the fighter against the particular evil must
not have any soft corner for .the evil on the one hand and the heart
must be just like a moving picture of impatience, restlessness,
uneasiness and anxiety on the other. Occurrence of disorder in normal
life is an obvious evidence of a griefstriken heart. And this is the
lowest rank of the belief as declared by the Prophet (S.A. w.)

: -~~<'
w~ i\~ -:<-:J ~ -.,. ,
.:, ' .- ., I

~
:, ., • w ~-: L ~ -''1
(J
":, ,~ ~~~
Translantion ., .,, ..

(None of you can be believer until his

. ,,J •

. e accondmg to what I came with)../8 ueszres may

b

Elaboration
• The I;ladi~ isyeryimportant_in~~~t0fdear . , ; .· ·
Faith and obedi'fil.ce to the Almighty and thAProiwitbtheJSS
Faith, no doubt, is _
. .. . .. ,
related to the ideo
. t •.! ' :t
~~ .
1
P •(S~~ • • ... • •

·_ jg .the Jajnd _and_heart. B,~t Q_ ' .

. . . .
 77
. Shariah does not forbid anyone to have desires and fulfil them but
in limitations which have been detennined by the Almighty. Captivity of
the sensual desires causes the degradation of the human beings from
the highest rank to the lo,vest. And a person being prey to the desires
becomes a beast in his character. 49 The prophet ofAllah in this ijadit.li
makes assure for having the Faith, provided all desires may be in
accordance ,vith Shariah which the Prophet (S.A.W.) came with . And
the whole life of the Prophet (S.A.W.) is a valuable asset in this regard.