Bismillahir Rahmanir Raheem

The Role of in - A Bibliography of the Works in English Language, Working Draft of 07.07.20191

Abu Raihan Muhammed Khalid2

Abstract

In Islam, the word hadith means ‘prophetic tradition. Hadith are the practices performed and ordained by the Prophet (SA) that a Muslim must follow in fulfilment of his religious obligations. In the corpus of Muslim laws, the hadith stands right after the Majid - the words of Allah Rabbul Alamin, as the second most important source of Islamic laws. However, there are significant differences of opinion among the Muslim regarding the authenticity of a great number of hadith. There are perhaps even more differences regarding the application of these hadith in today’s world after fourteen hundred years of their pronouncement. As a result a Muslim is unsure and often embattled on what he should practice as his religious duty. This has caused significant rifts among the Muslim society throughout the world. It is therefore necessary to precisely determine the scope, breadth and methods of the Hadith in order to enable the Muslim to determine the role of the Hadith and its application in today’s world. As the first part the project we are here preparing a bibliography of the works in English Language.

Plan of the Study

1. Methodology 2. Limitations 3. Introduction 4. Definition of Hadith 5. Hadith as a source of Islamic law 6. Source of the authority of Hadith as Islamic law 7. The body of Hadith 8. The science of Hadith 9. Controversies in Hadith 10. Conclusion 11. Works reviewed for this bibliography 12. Instructions to the user of this bibliography 13. Abreviations 14. The Bibliography a. Primary Sources i. Quran Majid

1 Project Home: https://www.researchgate.net/project/An-Introduction-to-Al-Sihah-al-Sittah-of-the-Kutub-al- Sittah. Project started on 06.04.2018. This document opened on 24.04.2018.

2 LL.M. (London); LL.M. (Chittagong); Barrister-at-Law of Lincoln’s Inn, England and Advocate of the Supreme Court of Bangladesh. Worked for several NGOs, Government of Bangladesh and Asian Development Bank (ADB), International Labour Organization (ILO), The World Bank Group (WB) along with many individual clients in environment, climate change, and general legal matters; www.raihankhalid.com. Researchgate Profile: https://www.researchgate.net/profile/Abu_Raihan_Khalid, Email: [email protected]. The Science of Hadith - A Bibliography of the Works in English Language, Working Draft of 07.07.2019

1. Masnuscripts 2. Books 3. Online Databases ii. The Hadith 1. Manuscripts 2. Books 3. Online Databases b. Secondary Sources i. Manuscripts ii. Books iii. Articles iv. Journals v. Website and Blogs 15. Glossary of Terms

Methodology

This study concerns events that took place in the 7th century C.E. and the centuries that followed. Therefore this study relies on evidences of those events recorded in texts, and living memories of the people. Therefore, this study shall be conducted by review of the texts- both in printed booksand manuscripts, interviews of relevant scholars mostly by means of electronic communications, review of the living memory that are preached in waz and other lectures by the , etc.

Limitations of this study

1. It is necessary to state here that we do not currently have access to a library equipped with materials capable of supporting the entire study. Our personal collection of materials is only capable of providing materials for a part of it. We are relying mostly on materials downloaded from the internet. Thanks to Allah Rabbul Alamin a large body of related literature is available on the internet in various archives and online libraries. These books, which are in most cases scanned digital copy of the original printed work, sometimes do not contain the entire publication information in them.

2. We can read some Arabic but cannot use it for academic purposes and we do not read or write , Persian. For this reason we are unable to use most of the primary texts that are available but are in those languages. Instead we have used translations of the few original texts into English that are available. This has limited our scope of analysing the original text ourselves. Elaboration of this limitation of the source materials is provided in the following section on ‘Sources’.

3. A lot of the works that we have reviewed for this bibliography contain characters with diacritics by the various translators to give effect to the original pronunciations of words of Arabic, etc. This posed a problem for our work. First of all we are not well conversed in the diacritics and secondly the search engines, both the windows and web based, and the software used in writing this account, the Microsoft Office Word 2010 does not provide a ready tool for using such symbols. For these reasons characters with diacritics will be represented without their diacritical marks.

Sources

As we have stated above the events relevant to this study took place in the 7th century C.E. and the centuries that followed. The rich civilizatiuon of Islam produced a wealth of literature related to the Page 2 of 123

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Hadith, Seerah and Quranic studies. Although primarily these works were produced in Arabic, soon wealths work started to appear in other languages - Persian, Urdu, Malaya, Indonesian, English. These new works are no less volumnus or important than the works in Arabic. However, I can only use English beyond my mother language Bengali for academic purposes, and I understand there are many other who are in the same situation. Therefore, my research shall only include the works in English language.

This has created a considerable challenge for me. As we have progressed in our work we have realized that many important primary texts, both of Hadith collections and of the science of hadith, have not been translated in to English. So far we could only find thirteen collections of Hadith that are ailable in English. They are Sahih al-Bukhari, , Jami at-Tirmidhi, Sunan Abu Dawud, Sunan an-Nasai, Sunan , Riyadis Saliheen, Nukbatul Fikar, al-Muwatta, Bulugh al-Maram, Mishkat ul Masabih, Musnad Ahmed Bin Hanbal, Nahjul-balaghah3. We do not yet know the total number of Hadith collections but we suppose it would be a number much larger than the above. However, we are unable to study them because they are not available in English. The same is true for the works on the science of Hadith.

Kitab mushkil al-ḥadith wa-bayanuh of Ibn Fūrak, -1015.

Ta’wil Mukhtalif al-Hadith (The Interpretation of Conflicting Narrations) by (828 – 885 CE / 213 – 276 AH)

Not all the mentioned texts are available today; some remained as manuscripts and were never published.

Choosing the English translation of the Quran Majid

Quite a few translations of the Quran Majid are now available. Along with the well known translations, such as the translation done by Abdullah Yusuf (year of translation), Pickthall, Asad, Malik, Muhsin Khan, etc. new English translations are also arriving to us. Many of these new translations are unique. The Sahih International translation for example is done by three women, there is another translatiin by an woman4, a translation that claims to be a non-sexist5, a translation that is claimed Ti be done by progressive Muslims6, and there are translations done by people of other faiths.

3 For the detailed publication information of these works, please see the bibliography below.

4 The Sublime Qur'an (2007) is by Laleh Bakhtiar, and it was claimed to be the first translation of the Qur'an by an American woman (individually,

5 The Quran: A Reformist Translation (2007), is a recent translation by the team of Edip Yuksel, Layth al- Shaiban, and Martha Schulte-Nafeh. They claim to offer a non-sexist understanding of the text.

6 The Message - A Translation of the Glorious Qur'an (2008) was translated by the Monotheistic Group, which claims to be a group of progressive Muslims

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A personal note to the new scholars of Islam

I stopped working to earn a living sometime in 2015. Since then I have employed all my time and resources to work for Allah Rabbul Alamin. I live on a small savings created by my work as a Barrister-at-Law before 2015. For this and the other works that I am doing right now, I did not need to spend much money, beyond what was needed for my personal upkeep and a meagre few books. I did not use any library other than the online ones or purchased much books. This work is almost entirely based on matertials that are available online. It is to tell you that high quality researches on Islam, like most other fields, can be done without ever setting foot in a library or spending any money.

3. Introduction

The Hadith is the second most important source of Islamic law regulating every possible aspect of the daily lives of the billions of Muslims around the world - from five daily prayers to marriage, divorce and inheritance. Yet many Muslims today know very little, if any, of these laws accept from what they hear from the Imam in the or from their elders in the family. Modern education is almost entirely standardized throuout the world, except the which are though numerous, have escaped the modern mainstream population. The modern anglisized education includes very little of the Islamic laws, of the Quran Majid, the Hadith and the . Growing up among the third largest Muslim population in the world, Bangladesh, we had one subject of in the school along with another subject on Arabic language which did not go beyond the basics and as we advanced in our education Islam stopped to be included in the curriculum altogether7.

As a result, although we have our marriage, divorce, and inheritance as well as the daily religious responsibilities all governed by the Islamic laws, we have near no understanding of these laws beyond what is needed to perform the basic religiour obligations - the salat and the siyam. We often hear the preaching from the Ulama in the weekly Jumma Khutba or in the waz mehfil that Muslims usually organise as a reliour festivity once a year but a general decline in education, in particular the religious education in Bangladesh, means that these preachings are more often than not misleading, sectarian, biased, unverifiable, whimsical, violent, vulgar and hateful to opposing sectors. This is of course, except the few lerarned Ulama who are sure to exist but remain less known to the general population.

This has resulted in the modern population educated in the anglicised curriculum, which are spearheading the mainstream society, avoiding the Islamic laws and leaving that entirely to the educated Ulama. Whenever needed, an Alim is called to conduct a wedding, a funeral or any other religious rites. The inheritance, although regulated by the Islamic laws, is now made into legislation in the Indian sub-continent and has no real connection with the general body of Islamic

7 I had, nevertheless, a paper on Islamic Laws as a part of my Master of Laws (LL.M.) curriculum at the University of Chittagong, Bangladesh. However, it is because personal laws of the Bangladeshi Muslims come from the Islamic Laws. We had to study the legislation ‘Muslim Family Laws Ordinance, 1961 (Ordinance No. VIII of 1961)’, available here: http://bdlaws.minlaw.gov.bd/print_sections_all.php?id=305, promulgated by the President of then of which Bangladesh was a part until 1971. This is still used is Pakistan as well. However, if someone takes the history, literature, business or science for study after the school, there would be no component of Islam included in the curriculum.

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The Science of Hadith - A Bibliography of the Works in English Language, Working Draft of 07.07.2019 law and therefore does not require any input from the Ulama in its daily application or its interpretetion by the courts of law.

The mainstream intelligentia in Bangladesh, for example, shows no interest in Islamic knowledge. Except for the texts required for the education in the madrasas only a few books are published covering the Islamic knowledge and those do not comply with the rigor of the modern scholarship, to say the least. That is except the few books published by the Government funded Islamic Foundation of Bangladesh. I suppose this picture is more or less same in most other Muslim majority countries today.

Together, these factors have completely alienated the Muslim modern youth from Islamic knowledge. They do not attent the Waz mehfils because the standard of the speakers there are low to their opinion, they do not read the few Islamic books available for that same reason. All knowledge related to Islam originate today from sources that are, in their opinion, low in standard, unverifiable, sectarian, violent and vulgar. Islam is thus outside the modern mind.

In addition the the above, with the advancement of the civilization the modern Muslim are required to adapt to the conditios that were not present at the earlier stages of Islam. It has become necessary to determine the propriety of means of earning one’s livelihood, for example. Does the shariah approve working in a bank or a business venture that are not run in accordance with the Islamic laws, can a Muslim save money in bank, can a Muslim woman receive education or undertake employment or engage in business, can a Muslim man work in a wokplace where there are women working alongside without adhering to the Islamic laws for modesty in dress, can a Muslim man work or live under a female leader, is earnings from the government saving schemes created for the protection of livelihood of the less able still be considered , what you can watch on the television and other online sources, can you read a newspaper which publishes photographs of women which are not adhering to the Islamic dress codes; can you go to a market place or go to the street, or ride on a vehicle where there would be women who are not adhering to the Islamic dress codes. When the legal system of a country declares that a law of Islam violates the fundamental rights of a section of the population, or condemns the institution of Fatwa, should the Muslim accept that judgment or remain with the Ulama defying the state? Can a Muslim woman drive a veicle? What a Muslim woman should do when a non-Muslim government criminalises wearing a hijab?

Questions like the above are constantly being present in front of the modern Muslim and they look towards the Ulama for anserws. The Ulama are coming up with solutions as well. Muslim are now using photographs for various purposes, Waz and other religious lectures are recorded in video and broadcasted on television and online platforms. There are numerous other examples where the Ulama have adapted the Islamic laws to answer the questions posed by the changes in the civilization. The Jumma salat and its khutba by the Imam is acting as the single most important institution of Islam and communicating the standpoint of Islam to the Muslims on a weekly basis. We may remember in this regard that Imam Bukhari reported that the Prophet SAW said, “(A)nd religious scholars are the inheritors of the Prophets, i.e., they inherit knowledge”8.

8 Darussalam, The Translation of the Meanings of Sahih Al-Bukhari, Arabic-English, Volume 1, translated by Dr. Muhammad Muhsin Khan, Riyadh: Darussalam, 1997, ISBN: 9960-717-31-3 (set); Bukhari, Volume 1, hereinafter referred to as ‘Darussalam, Sahih Al-Bukhari, 1997’, Chapter 10, Page 96. The Hadith does not include the names of its narrator(s);

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But as we shall remember, Islam never existed without its divisions after the ofat of the Prophet SAW. As the first fitna of Islam started in 36 AH9, only after 25 years of the ofat of the Prophet SAW on 11 AH, where the Kharejites appeared to defy Khalifa Ali Ibn Abu Talib saying "la hukm illa li- llah"10, that there is no judgment but that of Allah. The opposed the criterias Hazrat Ali (R) agreed to for the arbitration with Muwaibiya's Syrian forces that sunna (tradition) of the Prophet SAW shall be an additional standard of judgment in the arbitration, while they wanted the Qur’an to serve as final judge as it was the essential stipulation of the initial agreement between the parties11.

Allah Rabbul Alamin revealed in the Quran Majid “And it is not (proper) for the believers to go out to fight () all together. Of every troop of them, a party only should go forth, that they (who are left behind) may get instructions in (Islamic) religion, and that they may warn their people when they return to them, so that they may beware (of evil)”, Surah 9, At-Taubah, Verse No. 12212. Allah Rabbul Alamin made learning and disseminating of Islamic knowledge as important a duty as jihad.

If we want to save the guidance that Allah Rabbul Alamin most kindly sent to us through the Prophet (SAW) from this severe degradation and near extinction, we must make the Islamic knowledge precise, verifiable, decent and available. Then we can use this guidance ourselves. If we fail to do that, it is only to our own loss because Allah Rabbul Alamin has revealed in Quran Majid:

“Wa man jahada fa inna ma yujahidu le nafsihi; innallaha la ganiyun anil alamina”13. “And whosoever strives, he strives only for himself”. Verily, Allah is free of all wants from the 'Alamin”14.

Without the knowledge of Islam we cannot strive and win Takwa for ourselves and escape the punishments of the eternal .

This work is therefore my attempt to understand the Hadith - the Islamic laws, and also to make available what I understand to the fellow Muslims who are in the same conditions as I am.

9 Hagler, Aaron M., "Te Echoes of Fitna: Developing Historiographical Interpretations of the Batle of Sifn" (2011).Publicly Accessible Penn Dissertations, 397, htp://repository.upenn.edu/edissertations/397

10 Kenney, J. T., Muslim rebels: Kharijites and the politics of extremism in , Oxford; New York: Oxford University Press, Inc., 2006. ISBN-13 978-0-19-513169-7; ISBN 0-19-513169-X. Page 22.

11 Keney, J.T., 2006, ibid, PAGE 22.

12 Al-Hilali, M.T.; Khan, M. M. (Trans.) The Noble Quran, English Translation of the Meanigs and Commentary, Translation of the meanings of The Noble Qur'an in The English Language By Dr. Muhammad Taqi-ud- Al- Hilali and Dr. Muhammad Muhsin Khan, Madinah: King Fahd Complex for the Printing of the Holy Quran, Madinah, K.S.A., 1419 A.H./1998 C.E., Surah 9, At-Taubah, Verse No. 122, at pages 267, 268.

13 Surat Al-Ankabut, Verse No. 6, retrieved from litequran.ne at https://litequran.net/al-ankabut on 14.01.2019.

14 Surat l-ankabut, The Spider, Verse No. 6, Mohsin Khan translation, retrieved from http://corpus.quran.com at http://corpus.quran.com/translation.jsp?chapter=29&verse=6, accessed on 14.01.2019.

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4. Definition of Hadith The Arabic word hadith means communication, story, conversation: religious or secular, historical or recent15. In the Islamic discourse the word is used to mean ‘Prophetic tradition’16. The practitioner Muslim often uses it interchangeably with sunna17. Despite its general uses in the case of Prophetic traditions, the word is also found in the Quran Majid, used 23 times18, in the sense of story or communication or message, be it religious or secular, from a remote past or of the present time19. The word was used in the same sense by the Prophet, as it has been used in the Qur’an Majid20. Bukhari, Adat, 70.

A good definition of Hadith is found in the Sahih Muslim where Imam Muslim described Hadith as the reports that have been narrated from the Messenger of Allah SA21 about the teachings, rules, and regulations of Islam, and what they say about reward and punishment, exhortations and warnings, and other issues, along with the chains of narration with which they were narrated and circulated among the scholars”22.

Definition of in Islam The term ’Sunna’ appears in the Qur-an Majid a few times. It appears in Surah Al-Ahzab where Allah Rabbul Alamin revealed the phrase ‘Sunnat Allah’ meaning “Allah's Way”23 or “Way of Allah”24:

15 Al-azami, Muḥammad Mustafa, Studies In Hadith Methodology And Literature, The Other Press, 1977, ISBN: 9839154273, 9789839154276, page 1. We have used a digital version of the book downloaded from the internet.

16 Baalbaki, R., Al Mawrid, A Modern Arabic English Dictionary, Dar El-ilm Lilmalayin, , , Seventh Edition 1995, Page 854.

17 Ali, Mohammad, The religion of Islam, a comprehensive discussion of the sources, principles and practices of Islam, 1900, S. Chand & Company Ltd., New Delhi, Page 58. We have used a digital version of the book downloaded from the internet. The year of publication of the book was collected from Google Books : https://books.google.com.bd/books/about/The_Religion_of_Islam.html?id=Ac9bGQAACAAJ&redir_esc=y, accessed last on 16.04.2018. There are, however, disputes regarding uses of these two terms. We shall address that in the appropriate place.

18 Al-azami, M.M., (1977), ibid, page 1. The Prophet SA says: "The best hadith is the book of Allah” (Bukhari, Adah, 70), Al-azami, M.M., (1977), ibid, page 2.

19 Al-azami, M.M., (1977), ibid, page 2. For example Sura Nisa, Verse 87.

20 Al-azami, M.M., (1977), ibid, page 2.

21 We have replaces the Arabic rendition of the expression of the quoted text with this English one because we are unable to write reliable Arabic at the instant.

22 English Translation of Sahih Muslim, Volume 1, Compiled by: Imam Abul Hussain Muslim bin al-Hajjaj, Translated by: Nasiruddin al-Khattab (Canada), Edited by: Huda Khattab (Canada), Final review by: Abu KhaIiyl (USA), Darussalam, Riyadh, 2007, ISBN: 9960-9919-0-3 (set) 9960-9919-8-9 (Vol.1), (hereinafter referred to as the ‘Sahih Muslim, Volume 1’), Introduction by Imam Muslim, Page 39.

23 Surah Al-Ahzab, Verse 38 (33:38), Al-Hilali, M.T.; Khan, M. M. (Trans.) The Noble Quran, Arabic-English, 1998.

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“38. There is no blame on the Prophet (SA) in that which Allah has made legal for him. That has been Allah's Way with those who have passed away of (the Prophets of) old. And the Command of Allah is a decree determined”25.

The term appears twice in Suhah Al-Ahzab at Verse 62:

“That was the Way of Allah in the case of those who passed away of old: and you will not find any change in the Way of Allah”26.

The term appears thrice in Surah Fatir at Verse 43. Here the term is used to reveal two different phrases, Sunnat Allah and Sunat al-Awaliina meaning “the sunnah (way) of the peoples of old”27:

“(They took to flight because of their) arrogance in the land and their plotting of evil. But the evil plot encompasses only him who makes it. Then, can they expect anything (else) but the Sunnah (way of dealing) of the peoples of old? So no change will you find in Allih's Sunnah (way of dealing), and no turning off will you find in Allah's Sunnah (way of dealing)”28.

The term appears twice in Surah Al-Isra:

“(This was Our) Sunnah (rule or way) with the Messengers We sent before you (O Muhammad SA), and you will not find any alteration in Our Sunnah (rule or way)”29.

35:43; 40:85; 48:23.

It appears that Allah Rabbul Alamin revealed the term ‘Sunnah’ to mean ‘way’ - sometimes it was the way of Allah Rabbul Alamin, or of the Prophet SA30 and on one occations it was the way of the ancients. In Islam therefore, the generic meaning of the term ‘Sunnah’ is simply ‘way’, not particularly the way of Allah Rabbul Alamin, or of the Prophet (SA), and neither the way of Islam.

---

Hadith, Sunnah and Khabar or akhbarana, diyat. al-sunnat al-madiyah and al-sunnat al-qaimah. Khawarij. The ahl al-qadr. The Jahmiyah. Legitimate differences of opinion among jurists (ikhtilaf al- fuqaha). Sahifah and kitab. Qadirite. Mutaziliyah. Ala al-wajh.

24 Surah Al-Ahzab, Verse 62 (33:62), Al-Hilali, M.T.; Khan, M. M. (Trans.) The Noble Quran, Arabic-English, 1998.

25 Surah Al-Ahzab, Verse 38 (33:38), Al-Hilali, M.T.; Khan, M. M. (Trans.) The Noble Quran, Arabic-English, 1998.

26 Surah Al-Ahzab, Verse 62 (33:62), Al-Hilali, M.T.; Khan, M. M. (Trans.) The Noble Quran, Arabic-English, 1998.

27 Surah Fatir at Verse 43, Al-Hilali, M.T.; Khan, M. M. (Trans.) The Noble Quran, Arabic-English, 1998.

28 Surah Fatir at Verse 43, Al-Hilali, M.T.; Khan, M. M. (Trans.) The Noble Quran, Arabic-English, 1998.

29 Surah Al-Isra Verse 77 (17:77), Al-Hilali, M.T.; Khan, M. M. (Trans.) The Noble Quran, Arabic-English, 1998.

30 Need reference.

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5. Hadith as a source of Islamic law

The body of Hadith is the second most important source of Islamic laws31.

6. Source of the authority of Hadith as Islamic law

As the laws of Islam come from Allah Rabbul Alamin in the form of the Quran Majid, the validity of the Hadith and all other sub-ordinate laws such as and Qiyas must also come from Allah Rabbul Alamin through the Quran Majid iself. It is because only Allah Rabbul Alamin is the source of all knowledge and only Allah Rabbul Alamin knows the path of the deen. Allah Rabbul Alamin revealed in the Quran Majid, aujubillahi Minashaitanir Rajim, bismillahir Rahmanir Raheem, "The decision is only for Allah, He declares the truth, and He is the Best of judges"3233.

Allah Rabbul Alamin revealed the validity of the Sunnah in various parts of the Quran Majid. Allah Rabbul Alamin introduced the Prophet (SAW) as an excellent model to follow: “Ye have indeed In the Messenger of Allah An excellent exemplar For him who hope In Allah and the Final Day, And who remember Allah much”34 and then commanded the believers to obey him: “O ye who believe! Obey

31 Who says that?

32 Al-Quranul Karim, Surah Al-Anam, Verse No. 57, last part, The King Fahd Complex for the Printing of the Holy Qur'an translation, http://quran.qurancomplex.gov.sa/Quran/Targama/Targama.asp?nSora=6&l=eng&nAya=57#6_57,cessed 29.11.2018.

33 For a general discussion on the status of Quran majid as the supreme source of Islamic legislation please see ‘The Noble Qur’an: its Virtue and Status as a Source of Legislation’, in the website of King Fahd Glorious Quran Printing Complex, Kingdom of Saudi Arabia, Ministry of Islamic Affairs, Endowments, Da'wah and Guidance, King Fahd Complex for the Printing of the Holy Qur'an , Address: King Fahd Complex for the Printing of the Holy Quran Building, Tabuk Trunk Road, Al Al Munawwarah Area, 6262, Saudi Arabia, Medina, at page: http://quran.qurancomplex.gov.sa/infoquran.asp?l=eng&SecOrder=1&SubSecOrder=2, accessed 29.11.2018. The King Fahd Glorious Quran Printing Complex for the printing of the Glorious Qur'an is a Kingdom of Saudi Arabia government project. Custodian of the Two Holy Mosques King Fahd Bin Abdel Aziz, the King of the Kingdom of Saudi Arabia, laid the cornerstone for the King Fahd Glorious Quran Printing Complex for the printing of the Glorious Qur'an and generally for serving and maintaining the Glorious Qur'an in Madinah on 16 Muharram 1403 A.H. (1982 CE). The Complex is supervised by the Ministry of Islamic Affairs, Endowments, Da'wah and Guidance of the Kingdom with a High Commission responsible for Strategic planning and setting the main objectives and supervising their implementation. The Complex has a Scholarly Council, a Scholarly Committee for Revising the Madinah Mushaf, a Committee Supervising the Recordings, a Translations Center, a Center of Research and Islamic Studies, a Center of Serving the Sunnah and Sirah of the Prophet, a Qur’anic Studies Center, and a Training and Technical Qualification Center. The above brief description of the Complex is taken from, Prof. Dr. Muhammad bin Salim bin Shadid Al-'Ufi, Secretary General of King Fahd Complex for the Printing of the Holy Qur'an, Complex profile, King Fahd Complex for the Printing of the Glorious Qur'an in Madinah Munawwarah - A Leading Islamic Establishment that Serves the Qur’an and Sunnah, http://quran.qurancomplex.gov.sa/Display.asp?section=7&l=eng&f=nobza01&trans=, accessed 29.11.2018.

34 The Holy Qur-an, English Translations of the Meanings and Commentary, Revised & Edited by The Presidency of Islamic Researchers, IFTA, Call and Guidance, King Fahd Holy Quran Printing Complex, [Pub. Year] Sura No. 33, Sura ‘Al-Ahzab’ or the Confederates, Section 3, Verse 21, Page 1245, 1246. Page 9 of 123

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Allah and obey the messenger, and render not your actions vain”35. This command was reiterated “O ye who believe! Obey God, and obey the Apostle, And those charged With authority among you”36.

Authority of Hadith as law in the Quran Majid: Aujubillahi Minashaitanir Rajim, Bismillahir Rahmanir Raheem.

(Search with keywords: Muhammad, Ayat, Hikma,)

Sura Bakara- Verses: 4, 42, 67-71, 78, 79, 140, 143, 146, 147, 151, 159, 181, 211, 213, 219, 221, 231, 251, 252, 269, 283, 285,

Sura Al-Imran- Verses: 7, 23, 24, 31, 32, 48, 71, 73 (part), 187, 199.

Sura Nisa Verses: 59, 64, 65, 69, 80, 115, 135, 136,

4. And who believe in (the Qur'an and the Sunnah) which has been sent down (revealed) to you (Muhammad Peace be upon him ) and in [the Taurat (Torah) and the Injeel (Gospel), etc.] which were sent down before you and they believe with certainty in the Hereafter. (Resurrection, recompense of their good and bad deeds, Paradise and Hell, etc.).Surah al-Baqarah

6. Verily, those who disbelieve, it is the same to them whether you (O Muhammad Peace be upon him) warn them or do not warn them, they will not believe. Surah al-Baqarah

39. But those who disbelieve and belie Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) such are the dwellers of the Fire; they shall abide therein forever.Surah al-Baqarah

42. And mix not truth with falsehood, nor conceal the truth [i.e. Muhammad Peace be upon him is Allah's Messenger and his qualities are written in your Scriptures, the Taurat (Torah) and the Injeel (Gospel)] while you know (the truth) .Surah al-Baqarah

60. ... And they were covered with humiliation and misery, and they drew on themselves the Wrath of Allah. That was because they used to disbelieve the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allah and killed the Prophets wrongfully. That was because they disobeyed and used to transgress the bounds (in their disobedience to Allah, i.e. commit crimes and sins).... Surah al-Baqarah

35 Al-Quranul Karim, Surah No. 47, Sura Muhammad, Ayah No. 33, Altafsir.com, Royal Aal al-Bayt Institute for Islamic Thought, https://www.altafsir.com/ViewTranslations.asp?Display=yes&SoraNo=47&Ayah=0&toAyah=0&Language=2&L anguageID=2&TranslationBook=3, accessed 28.11.2018.

36 Ali, A. Y., The Holy Quran, Arabic Text with an English Translation and Commentary by Abdullah Yusuf Ali, : Shaikh Mohammad Ashraf, Kashmiri Bazar, Lahore (India), Volume 1, containing introductory matter and Suras I - IX, (Being Parts I - X), 1937, Surah IV (Nisaa), Verse 59, at page 198. Lahore is now part of the present day Pakistan.

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97. Say (O Muhammad Peace be upon him ): "Whoever is an enemy to Jibrael () (let him die in his fury), for indeed he has brought it (this Qur'an) down to your heart by Allah's Permission, confirming what came before it [i.e. the Taurat (Torah) and the Injeel (Gospel)] and guidance and glad tidings for the believers.Surah al-Baqarah

99. And indeed We have sent down to you manifest Ayat (these Verses of the Qur'an which inform in detail about the news of the and their secret intentions, etc.), and none disbelieve in them but Fasiqun (those who rebel against Allah's Command).Surah al-Baqarah

with the truth (Islâm), a bringer (وس ل م ع ل ي ه هللا ص لى Verily, We have sent you (O Muhammad .119 of glad tidings (for those who believe in what you brought, that they will enter Paradise) and a warner (for those who disbelieve in what you brought, that they will enter the Hell-fire).[2] And you will not be asked about the dwellers of the blazing Fire. Surah al-Baqarah.

129. "Our Lord! Send amongst them a Messenger of their own (and indeed Allah answered their invocation by sending Muhammad Peace be upon him ), who shall recite unto them Your Verses and instruct them in the Book (this Qur'an) and Al-Hikmah (full knowledge of the Islamic laws and jurisprudence or wisdom or Prophethood, etc.), and sanctify them. Verily! You are the All-Mighty, the All-Wise."Surah al-Baqarah

140. ... And who is more unjust than he who conceals the testimony [i.e. to believe in Prophet when he comes, as is written in their Books. (See Verse 7:157)] he وس ل م ع ل ي ه هللا ص لى Muhammad has from Allâh? And Allâh is not unaware of what you do."Surah al-Baqarah.

143. Thus We have made you [true Muslims - real believers of Islâmic Monotheism, true followers of ,and his Sunnah (legal ways)], a just (and the best) nation وس ل م ع ل ي ه هللا ص لى Prophet Muhammad be a (وس ل م ع ل ي ه هللا ص لى that you be witnesses over mankind[1] and the Messenger (Muhammad witness over you. Surah al-Baqarah

146. Those to whom We gave the Scripture (Jews and Christians) recognise him (Muhammad or the Ka'bah at Makkah) as they recongise their sons. But verily, a party of them conceal the truth while they know it - [i.e. the qualities of Muhammad which are written in the Taurat (Torah) and the Injeel (Gospel)].Surah al-Baqarah

151. Similarly (to complete My Blessings on you), We have sent among you a Messenger of your own, reciting to you Our Verses (the Qur’ân) and (وس ل م ع ل ي ه هللا ص لى Muhammad) purifying you, and teaching you the Book (the Qur’ân) and the Hikmah (i.e. Sunnah, Islâmic laws and Fiqh - jurisprudence), and teaching you that which you used not to know.Surah al-Baqarah

159. Verily, those who conceal the clear proofs, evidence and the guidance, which We have sent down, after We have made it clear for the people in the Book, they are the ones cursed by Allâh and cursed by the cursers.Surah al-Baqarah

174. Verily, those who conceal what Allah has sent down of the Book, and purchase a small gain therewith (of worldly things), they eat into their bellies nothing but fire. Allah will not speak to them on the Day of Resurrection, nor purify them, and theirs will be a painful torment. 175. Those are they who have purchased error at the price of Guidance, and torment at the price of Forgiveness. So how bold they are (for evil deeds which will push them) to the Fire. Surah al-Baqarah Page 11 of 123

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187. ... Thus does Allah make clear His Ayat (proofs, evidences, lessons, signs, revelations, verses, laws, legal and illegal things, Allah's set limits, orders, etc.) to mankind that they may become Al- Muttaqun (the pious - see V.2:2).Surah al-Baqarah

211. Ask the Children of Israel how many clear Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) We gave them. And whoever changes Allah's Favour after it had come to him, [e.g. renounces the Religion of Allah (Islam) and accepts Kufr (disbelief),] then surely, Allah is Severe in punishment.Surah al-Baqarah

213. Mankind were one community and Allâh sent Prophets with glad tidings and warnings, and with them He sent down the Scripture in truth to judge between people in matters wherein they differed. And only those to whom (the Scripture) was given differed concerning it after clear proofs had come unto them through hatred, one to another. Then Allâh by His Leave guided those who believed to the truth of that wherein they differed. And Allâh guides whom He wills to the Straight Path.Surah al-Baqarah

221. ... Those (Al-Mushrikun) invite you to the Fire, but Allah invites (you) to Paradise and Forgiveness by His Leave, and makes His Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) clear to mankind that they may remember.Surah al-Baqarah

231. ... And treat not the Verses (Laws) of Allâh as a jest, but remember Allâh’s Favours on you (i.e. Islâm), and that which He has sent down to you of the Book (i.e. the Qur’ân) and Al-Hikmah (the Prophet’s Sunnah - legal ways - Islâmic jurisprudence.) whereby He instructs you. And fear Allâh, and know that Allâh is All-Aware of everything.Surah al-Baqarah

239. And if you fear (an enemy), perform Salât (pray) on foot or riding.[2] And when you are in safety, offer the Salât (prayer) in the manner He has taught you, which you knew not (before).Surah al-Baqarah

242. Thus Allah makes clear His Ayat (Laws) to you, in order that you may understand.Surah al- Baqarah

252. These are the Verses of Allah, We recite them to you (O Muhammad ) in truth, and surely, you are one of the Messengers (of Allah).Surah al-Baqarah

266. Thus does Allah make clear His Ayat (proofs, evidences, verses) to you that you may give thought.Surah al-Baqarah

is their guidance, but Allâh guides whom He (وس ل م ع ل يه هللا ص لى Not upon you (Muhammad .272 wills. ... Surah al-Baqarah.

285. The Messenger (Muhammad ) believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allah, His Angels, His Books, and His Messengers. Surah al- Baqarah.

4. Aforetime, as a guidance to mankind, And He sent down the criterion [of judgement between right and wrong (this Qur'an)]. Truly, those who disbelieve in the Ayat (proofs, evidences, verses,

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7. It is He Who has sent down to you (Muhammad ) the Book (this Qur'an). In it are Verses that are entirely clear, they are the foundations of the Book [and those are the Verses of Al-Ahkam (commandments, etc.), Al-Fara'id (obligatory duties) and Al- (legal laws for the punishment of thieves, adulterers, etc.)]; and others not entirely clear. So as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof, seeking Al-Fitnah (polytheism and trials, etc.), and seeking for its hidden meanings, but none knows its hidden meanings save Allah. And those who are firmly grounded in knowledge say: "We believe in it; the whole of it (clear and unclear Verses) are from our Lord." And none receive admonition except men of understanding. ( At-Tabari).Surat Al-Imran

to mankind): "If you (really) love Allâh then follow me وس ل م ع ل ي ه هللا ص لى Say (O Muhammad .31 (i.e. accept Islâmic Monotheism, follow the Qur’ân and the Sunnah), Allâh will love you and forgive you your sins. And Allâh is Oft-Forgiving, Most Merciful."Surat Al-Imran

هللا ص لى Obey Allâh and the Messenger (Muhammad" :(وس ل م ع ل ي ه هللا ص لى Say (O Muhammad .32 .But if they turn away, then Allâh does not like the disbelievers.Surat Al-Imran ".(وس ل م ع ل ي ه

73. And believe no one except the one who follows your religion. Say (O Muhammad ): "Verily! Right guidance is the Guidance of Allah" and do not believe that anyone can receive like that which you have received (of Revelation) except when he follows your religion, otherwise they would engage you in argument before your Lord. Say (O Muhammad ): "All the bounty is in the Hand of Allah; He grants to whom He wills. And Allah is All-Sufficient for His creatures' needs, the All-Knower." Surat Al-Imran

86. How shall Allah guide a people who disbelieved after their belief and after they bore witness that the Messenger (Muhammad ) is true and after clear proofs had come unto them? And Allah guides not the people who are Zalimun (polytheists and wrong-doers).Surat Al-Imran

103. And hold fast, all of you together, to the Rope of Allâh (i.e. this Qur’ân), and be not divided among yourselves37, and remember Allâh’s Favour on you, for you were enemies one to another but He joined your hearts together, so that, by His Grace, you became brethren (in Islâmic Faith), and you were on the brink of a pit of Fire, and He saved you from it. Thus Allâh makes His Ayât (proofs, evidence, verses, lessons, signs, revelations, etc.,) clear to you, that you may be guided. Surat Al- Imran

128. Not for you (O Muhammad , but for Allah) is the decision; whether He turns in mercy to (pardons) them or punishes them; verily, they are the Zalimun (polytheists, disobedients, and wrong- doers, etc.).Surat Al-Imran

37 Muhsin Khan foot note, from website of al-Quran complex, (V.3:103) It has been narrated by ع ل يه هللا ص لى in the Hadîth Books (At-Tirmidhi, Ibn Mâjah andAbu Dâwûd) that the Prophet ع نه هللا ر ضي said: "The Jews and Christians were divided into seventy-one or seventy-two religious sects, and this و س لم nation will be divided into seventy-three religious sects - all in Hell, except one, and that one is the one on which I and my Companions are today [i.e. following the Qur’ân and the Prophet’s Sunnah (legal ways, orders, ".[(و س لم ع ل يه هللا ص لى) acts of worship, statements of the Prophet

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132. And obey Allah and the Messenger (Muhammad ) that you may obtain mercy. Surat Al-Imran

(is no more than a Messenger, and indeed (many (و س لم ع ل يه هللا ص لى) Muhammad .144 Messengers have passed away before him. If he dies or is killed, will you then turn back on your heels (as disbelievers)? And he who turns back on his heels, not the least harm will he do to Allâh; and Allâh will give reward to those who are grateful. Surat Al-Imran

164. Indeed Allâh conferred a great favour on the believers when He sent among them a Messenger from among themselves, reciting unto them His Verses (the (و س لم ع ل يه هللا ص لى Muhammad) Qur’ân), and purifying them (from sins by their following him), and instructing them (in) the Book .i.e) و س لم ع ل يه هللا ص لى the Qur’ân) and Al-Hikmah [the wisdom and the Sunnah of the Prophet) his legal ways, statements, acts of worship)], while before that they had been in manifest error. Surat Al-Imran

(و س لم ع ل يه هللا ص لى Those who answered (the Call of) Allâh and the Messenger (Muhammad .172 after being wounded; for those of them who did good deeds and feared Allâh, there is a great reward. Surat Al-Imran

so were Messengers rejected ,(و س لم ع ل يه هللا ص لى Then if they reject you (O Muhammad .184 before you, who came with Al-Bayyinât (clear signs, proofs, evidence) and the Scripture and the Book of Enlightenment. Surat Al-Imran

194. "Our Lord! Grant us what You promised unto us through Your Messengers and disgrace us not on the Day of Resurrection, for You never break (Your) Promise." Surat Al-Imran

199. And there are, certainly, among the people of the Scripture (Jews and Christians), those who believe in Allâh and in that which has been revealed to you, and in that which has been revealed to them, humbling themselves before Allâh. They do not sell the Verses of Allâh for a little price, for them is a reward with their Lord. Surely, Allâh is Swift in account. Surat Al-Imran

10. And those who disbelieve and deny our Ayât (proofs, evidence, verses, lessons, signs, revelations, etc.) are those who will be the dwellers of the Hell-fire. Surat Al-Maidah

19. O people of the Scripture (Jews and Christians)! Now has come to you Our Messenger (making (things) clear unto you, after a break in (the series of (وس ل م ع ل ي ه هللا ص لى Muhammad) Messengers, lest you say: "There came unto us no bringer of glad tidings and no warner.[1]" But now has come unto you a bringer of glad tidings and a warner. And Allâh is Able to do all things. Surat Al- Ma-idah

Surat Al-Maidah, Verse 41 on 07.02.2019, extensive search al-Imran, 187.

Surah Nisa

14. And whosoever disobeys Allah and His Messenger (Muhammad ), and transgresses His limits, He will cast him into the Fire, to abide therein; and he shall have a disgraceful torment.Surah Nisa

55. Of them were (some) who believed in him (Muhammad ), and of them were (some) who averted their faces from him (Muhammad ); and enough is Hell for burning (them). Surah Nisa

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56. Surely! Those who disbelieved in Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) We shall burn them in Fire. As often as their skins are roasted through, We shall change them for other skins that they may taste the punishment. Truly, Allah is Ever Most Powerful, All-Wise. Surah Nisa

59. O you who believe! Obey Allah and obey the Messenger (Muhammad ), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger (), if you believe in Allah and in the Last Day. That is better and more suitable for final determination. Surah Nisa

61. And when it is said to them: "Come to what Allah has sent down and to the Messenger (Muhammad )," you (Muhammad ) see the hypocrites turn away from you (Muhammad ) with aversion. Surah Nisa

64. We sent no Messenger, but to be obeyed by Allah's Leave. ...Surah Nisa

65. But no, by your Lord, they can have no Faith, until they make you (O Muhammad ) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.Surah Nisa

69. And whoso obeys Allah and the Messenger (Muhammad ), then they will be in the company of those on whom Allah has bestowed His Grace, of the Prophets, the Siddiqun (those followers of the Prophets who were first and foremost to believe in them, like As- ), the martyrs, and the righteous. And how excellent these companions are! Surah Nisa

79. ... And We have sent you (O Muhammad ) as a Messenger to mankind, and Allah is Sufficient as a Witness. Surah Nisa

80. He who obeys the Messenger (Muhammad ), has indeed obeyed Allah, but he who turns away, then we have not sent you (O Muhammad ) as a watcher over them.Surah Nisa

[Sahih al-Bukhari, vol. 9, hadith no. 251; 384.]

81. They say: "We are obedient," but when they leave you (Muhammad ), a section of them spend all night in planning other than what you say. But Allah records their nightly (plots). So turn aside from them (do not punish them), and put your trust in Allah. And Allah is Ever All-Sufficient as a Disposer of affairs.Surah Nisa

83. When there comes to them some matter touching (public) safety or fear, they make it known (among the people), if only they had referred it to the Messenger or to those charged with authority among them, the proper investigators would have understood it from them (directly). Had it not been for the Grace and Mercy of Allah upon you, you would have followed (Satan), save a few of you. [ validation to go to the ulama for izma and qiyas.]Surah Nisa

105. Surely, We have sent down to you (O Muhammad ) the Book (this Qur'an) in truth that you might judge between men by that which Allah has shown you (i.e. has taught you through Divine Inspiration), so be not a pleader for the treacherous.Surah Nisa

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113. ... Allah has sent down to you the Book (The Qur'an), and Al-Hikmah (Islamic laws, knowledge of legal and illegal things i.e. the Prophet's Sunnah - legal ways), and taught you that which you knew not. And Ever Great is the Grace of Allah unto you (O Muhammad ).Surah Nisa

136. O you who believe! Believe in Allah, and His Messenger (Muhammad ), and the Book (the Qur'an) which He has sent down to His Messenger, and the Scripture which He sent down to those before (him), and whosoever disbelieves in Allah, His Angels, His Books, His Messengers, and the Last Day, then indeed he has strayed far away. Surah Nisa

150. Verily, those who disbelieve in Allah and His Messengers and wish to make distinction between Allah and His Messengers (by believing in Allah and disbelieving in His Messengers) saying, "We believe in some but reject others," and wish to adopt a way in between.Surah Nisa

151. They are in truth disbelievers. And We have prepared for the disbelievers a humiliating torment.Surah Nisa

152. And those who believe in Allah and His Messengers and make no distinction between any of them (Messengers), We shall give them their rewards, and Allah is Ever Oft-Forgiving, Most Merciful.Surah Nisa.

as We sent [1](وس ل م ع ل ي ه هللا ص لى Verily, We have sent the revelation to you (O Muhammad .163 the revelation to Nûh (Noah) and the Prophets after him; We (also) sent the revelation to Ibrâhîm (Abraham), Ismâ‘îl (Ishmael), Ishâq (Isaac), Ya‘qûb (Jacob), and Al-Asbât [the offspring of the twelve sons of Ya‘qûb (Jacob)+, ‘Îsâ (Jesus), Ayyûb (Job), Yûnus (Jonah), Hârûn (Aaron), and Sulaimân (Solomon); and to Dâwûd (David) We gave the Zabûr (Psalms).Surah Nisa

166. But Allâh bears witness to that which He has sent down (the Qur’ân) unto you (O Muhammad He has sent it down with His Knowledge, and the angels bear witness. And ;(وس ل م ع ل يه هللا ص لى Allâh is All-Sufficient as a Witness.Surah Nisa

(وس ل م ع ل ي ه هللا ص لى O mankind! Verily, there has come to you the Messenger (Muhammad .170 with the truth from your Lord. So believe in him, it is better for you. But if you disbelieve, then certainly to Allâh belongs all that is in the heavens and the earth. And Allâh is Ever All-Knowing, All- Wise.Surah Nisa

At page 18.

[005:092] Obey Allah and obey the messenger, and beware! But if ye turn away, then know that the duty of Our messenger is only plain conveyance (of the message).

[064:012] Obey Allah and obey His messenger; but if ye turn away, then the duty of Our messenger is only to convey (the message) plainly.

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"…Nothing have We omitted from the Book…" Qur'an, 6:38

"…This day have I perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your religion" Qur'an, 5:3

Allah Rabbul Alamin commanded the Prophet (SAW) to teach the believers: “Qul in kuntum tuhibbunallaha fattabiyunii Yuhbibkumullahu wa yagfir lakum zunuubakum; wallahu gafururrahimu”38. “Say: If you love Allah then follow me, Allah will love you and forgive you of your sins. And Allah is Oft-Forgiving, Most Merciful.39"

Allah Rabbul Alamin explains the reason why Sunnah of the Prophet (SAW) is important, it is because the Prophet (SAW) shall explain to the the believers ‘what is sent down to them’ in the Quran Majid: "With clear signs and Books (We sent the Messengers). And We have also sent down unto you (O Muhammad (peace be upon him)) the (reminder and the advice (i.e. the Quran)] that you may explain clearly to men what is sent down to them, and that they may give thought." (16:44).

Finally Allah Rabbul Alamin makes it abundantly clear that what the Prophet (SAW) teach come directly from Allah Rabbul Alamin: “He who obeys the Mewssenger (SAW), has indeed obeyed Allah”40. Allah Rabbul Alamin removed the opportunity for any man to question the validity of the teaching of the Prophet (SAW): “It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allah and His Messenger, he has indeed strayed in a plain error”41.

In these Verses of the Quran Majid Allah Rabbul Alamin validates the sunnah - the hadith, as religious laws.

Men only know what Allah Rabbul Alamin has taught them, in Sura Bakara Allah Rabbul Alamin revealed, aujubillahi minas shaitanir rajeem, bismillahir rahmanir raheem, “They (angels) said: "Glory be to You, we have no knowledge except what you have taught us. Verily, it is You, the All-Knower, the All-Wise"42. Men are given only little knowledge, Allah Rabbul Alamin revealed,.... Tomaderke gyan golpoti dewa hoiyache. Men do not possess the Ilmal Yakin, or the definite knowledge, Allah Rabbul Alamin revealed in Sura At Taka sur, Aujubillahi Mina's Shaitanir Rajeem, bismillahir rahmanir

38 Al-Hilali, M.T.; Khan, M. (Trans.) The Noble Quran [Year], Surah al-Imran, Verse 31, page 72.

39 Al-Hilali, M.T.; Khan, M. (Trans.) The Noble Quran [Year], Surah al-Imran, Verse 31, page 72.

40 Al-Hilali, M.T.; Khan, M. (Trans.) The Noble Quran, English Translation of the Meanigs and Commentary, Madinah: King Fahd Complex for the Printing of the Holy Quran, Madinah, K.S.A., [Year], [ISBN], (hereinafter referred to as ‘Al-Hilali, M.T.; Khan, M. (Trans.) The Noble Quran *Year+’) Surah Nisa, Verse 8, first part, page 122. The Sallalla Hu Alaihi Wa Sallam is written in Arabic in the text, since we can not write Arabi we have written that in English.

41 Al-Hilali, M.T.; Khan, M. (Trans.) The Noble Quran [Year], Surah Al-Ahzab, Verse 36, page 566.

42 Sura Al-Bakarah, Verse 32, The King Fahd Complex for the Printing of the Holy Qur'an translation, http://quran.qurancomplex.gov.sa/Quran/Targama/Targama.asp?L=eng&Page=6#2_1, accessed 29.11.2018.

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The Science of Hadith - A Bibliography of the Works in English Language, Working Draft of 07.07.2019 rahim, "katalam la tayalamuna ilmal yakin"; 7:43, "All praise and thanks be to Allâh, Who has guided us to this, and never could we have found guidance, were it not that Allâh had guided us!" "Verily, We, it is We Who have sent down the Dhikr (i.e. the Qur’ân) and surely, We will guard it (from corruption). (15:9). Therefore, whenever we have a confusion regarding the laws of our religion, we must come back to Allah Rabbul Alamin and hit Rasul, as Allah Rabbul Alamin revealed in sura Bakara, verse 59,

7. The body of Hadith

…

8. The development of the collections of the Hadith It is possible that the Arabs, unlike the Christian Arabs of and Syria, the Arabic speaking Chritians, and the Jewist colonists in Arabia, had very little or no use of the Arabic scripts in the pre- Islamic times43.

“Ibn Hanbal II 162 f.; Tirmidhi VI 181 f., where the commentator deduces that Muhammad ordered the writing-down of the sunnah as he did that of the Quran”44.

“Traditions were already being written down by quite a few even in Muhammad's day”45. “Umar, who was responsible for the first "edition" of the Quran, did indeed consider the parallel recording of sunnah, which Tradition necessarily overlapped, but rejected the idea after a month's deliberation”46.

“The Persian and other mawali who, unlike the Arabs, had as a group no inordinate pride or faith in memory, took to recording their hadith and fiqh materials. They profited from the labors of the early Arab scholars and became in time the proud and almost sole possessors of unique and rare copies of the collections and works of many an Arab traditionist and scholar encountered in these pages. Furthermore, it was largely this group that produced the leaders of the people of reasoned opinion (ahl al-ray)—witness the roles of Rabiah al-Rai and Hammad ibn Abi Sulaiman, the teacher of Abu Hanifah—as against the supporters of Tradition (ahl al-hadith)”47.

“There was no call for emphasis on source until the First Civil War, which occurred in the fourth decade of Islam, and until the Successors were brought into the chain of transmission”48. “As the

43 See Abbott, N., 1967, page 5 for a general view.

44 Abbott, N., 1967, page 28, Footnote No. 225.

45 Abbott, N., 1967, page 7.

46 Abbott, N., 1967, page 7.

47 Abbott, N., 1967, page 35.

48 Abbott, N., Studies in Arabic Literary Papyri, Volume 2: Quranic Commentary and Tradition, Chicago; Illinois: The University of Chicago Press, 1967. Library of Congress Catalogue Card Number: 56-5027. ISBN-10: 0226621774; ISBN-13: 978-0226621777, hereinafter referred to as ‘Abbott, N., 1967’, page 1.

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The Science of Hadith - A Bibliography of the Works in English Language, Working Draft of 07.07.2019 legal profession soon split into two factions—the ahl al-hadith, or those who stressed Tradition, and the ahl al-ray49, or those who stressed also private opinion and judgment—and as the nascent religio-political parties of the end of the first century cited traditions in their controversies and rivalries, the traditionists proper, caught in these developments, found the thematic arrangement convenient and adopted it alongside the earlier musnad form and thus gave rise to large hadith collections arranged by legal headings (hadith mubawwab ala abwab al-fiqh)”50.

“…to conclude that oral and written transmission went hand in hand almost from the start, that the traditions of Muhammad as transmitted by his Companions and their Successors were, as a rule, scrupulously scrutinized at each step of the transmission, and that the so-called phenomenal growth of Tradition in the second and third centuries of Islam was not primarily growth of content, so far as the hadith of Muhammad and the hadith of the Companions are concerned, but represents largely the progressive increase of parallel and multiple chains of transmission”51.

Despite the widely held notion, it was not only a few prominent Companions who were engaged in serious literary activities such as collection and transcription of the Hadith, in the early days of Islam52.

“Very soon thereafter those who insisted on the priority of oral transmission became such a small minority that by the third decade of the second century, which saw the transition from the Umayyad to the Abbasid , the Zuhri period came to be generally recognized as the age of the manuscript in all branches of the religious and related sciences”53.

“Awzai's often quoted regrets that writing had replaced oral transmission must not be divorced from the rest of his statement, namely that writing made hadith available to those who would be apt to misuse it”54.

"The development of the family isndd and continuous written transmission lead to the third inescapable conclusion (see pp. 36 f.), namely that the bulk of the hadith and sunnah as they had developed by about the end of the first century was already written down by someone somewhere, even though comparatively small numbers of memorized traditions were being recited orally" (Abbott, N. 1967, P. 38).

49 Why this difference grew? Allah Rabbul Alamin reveled in the Quran Majid to “Obey God, and obey the Apostle, And those charged With authority among you” Surah IV (Nisaa), Verse 59. That means that in addition to the Quran Majid and the Sunnah we must obey the Ulama, ‘those charged with authority among’ us. Does this not validate the Izma and the Qiyas? Explore.

50 Abbott, N., 1967, page 2.

51 Abbott, N., 1967, page 2.

52 For a general discussion see Abbott, N., 1967, Part 1, The Early Development of Islamic Tradition, pages 5- 12.

53 Abbott, N., 1967, page 35.

54 Abbott, N., 1967, page 35, footnote No. 26.

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"Ibn Hanbal's voluminous Musnad was the imam (see p. 37) not for the discovery of new materials but for the recovery of old materials of varying degrees of acceptability, all of which he brought together for ready availability and reference. He was hampered not by lack of materials but by an overabundance which involved the arduous task of accepting and rejecting and of determining priority. His younger contemporaries Muslim and Bukharl, faced with the same problems, narrowed the choices further, each according to his own set of rules as to what was adequately representative of sound Tradition as against an exhaustive collection" (Abbott, N. 1967, P. 39).

"The fact that parallel oral and written transmission continued to be demanded and practiced by some scholars should not be construed to mean that the content of the great body of the hadith and sunnah was still generally fluid" (Abbott, N. 1967, P. 39).

"No theologian or scholar of the crucial second century was blind to the fact that in the fields of politics, new dogma, eschatology, and hell-fire preaching there was still room for such interpolations and forgeries. This awareness and the counteractivities of opposed groups made it extremely difficult for forged content, apart from forged isndd's, to win general acceptance." (Abbott, N., 1967, P. 39).

"There were comparatively few dishonest and unscrupulous men responsible for an occasional deception or forgery182 or, as is alleged particularly in the case of sectarians, for wholesale fabrications" (Abbott, N., 1967, P. 53).

Refering to Khatib, Nabia Abbott states that Shafii examined a manuscript of some 130 folios of a follower of Abu Hanifah and found 80 of them to be contrary to the Quran and the sunnah! (Abbott, N., 1967, P. 54 and F.N.No. 190)

"Ibn al-Mubarak himself turned away from the latter [Abu Hanifah] and came to prefer a single tradition from Zuhri to all of Abu Hanifah's theories" (Abbott, N., 1967, P. 54 and F.N.No. 191).

Ishaq ibn Rahawaih "is said to have based his Jami al-saghir on the works of Shafii and his Jami al- kabir on those of Sufyan al-Thauri" (Abbott, N., 1967, P. 55, refering to Subki, Tabaqat al-Shafiiyah al- kubra II, Cairo, 1324/1906).

"Abu Zarah, who studied these separate musnad's later, states that they contained no identification of their immediate sources because Ibn Hanbal carried the biographical information in his head and could match each section with the correct transmitter" (Abbott, N., 1967, P. 55).

"It was this same son who reported that his father [Ibn Hanbal], despite his excellent memory, related less than a hundred traditions from memory", (Abbott, N., 1967, P. 56).

"In view of the developments outlined above, it is now possible to trace the progress of the recording of Tradition. Before the reign of Umar I no stand was taken in regard to the recording of hadith. Umar I was the first to oppose it but could not impose his decision on the entire community (see p. 10). In the half-century following his death each side sought to universalize its position, but those who were opposed to the recording of hadith constantly lost ground not only because of their failure to gain young adherents but also because of the defection of some of their own older adherents. This period has yielded many reports of conservative teachers who washed out or destroyed their students' sheets or notebooks and urged them to memorize the hadith even as they themselves memorized it and of others who, nearing death, destroyed their own manuscripts by burying, burning, or drowning them. The last quarter of the first century saw at least a tacit victory

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The Science of Hadith - A Bibliography of the Works in English Language, Working Draft of 07.07.2019 for those who favored recorded Tradition as written collections of sizable individual musnad's or groups of musnad's or heterogeneous materials began to appear. Thereafter, the continued socio- economic ambitions of the mawali, the constant threat and fear of heresy and religious innovation (bidah), the firm establishment of the family isnad of several generations, the increase in the student population, the progressive lengthening of the isnad, the expansion of the rihlah and of the profession of the warraq all contributed steadily to the increased production and use of recorded Tradition. It was at this time that, though some conservatives were still inclined to destroy their manuscripts, instances of transmission from memory alone or the loss of his manuscripts exposed the traditionist to the charge of inaccuracy and weakness despite his acknowledged honesty and sincerity. The recording of hadith was generally accepted before Malik, Shafii and Ibn Hanbal by their precepts and example made the practice all but universal in the second half of the second century, which in turn accounts for the rapid increase in the number and size of the private libraries of traditionists and jurists alike. Oral transmission continued in the meantime to be desirable. But instead of manuscripts being recommended as an aid to memory, memory itself was now recommended as a check on one's manuscripts and a safeguard against either innocent error or malicious interpolation, while at the same time every device was used to insure the accuracy of one's precious manuscripts in case of the ultimate failure of memory itself" (Abbott, N., 1967, P. 56- 57).

"It seems necessary, in view of the developments delineated above, to look into some of the factors that have contributed to the general overemphasis placed on the role of oral transmission in early Islam, particularly with reference to the second century, in spite of the fact that the evidence of early and continuous written transmission is so well documented in the earliest literature on traditionists and the science of Tradition". (Abbott, N., 1967, P. 56-57).

"The Arabs, in making their successful transition within a short time from a protoliterate to a fully literate society, borrowed many terms from their non-Arab neighbors" (Abbott, N., 1967, P. 57).

"See e.g. Muslim I 82 f. for a long scroll of Ali ibn Abi Talib's legal sentences that was in the possession of . The hadith Sahifah of Wahb ibn Munabbih consisted of 27 folios' and that of Ibn Lahiah measured 189 cm", (Abbott, N., 1967, P. 57, f.n. 221).

"The sahifah of Abd Allah ibn Amr ibn al-As, who wrote down everything he heard from Muhammad with the latter's permission despite the protest of some of the Companions, could hardly have been a single sheet or even a small roll, since it is said to have contained a thousand traditions" (Abbott, N., 1967, P. 58, refering to Usd III 23 f).

"Again, the entire Tafsir of Said ibn Jubair, written for the caliph Abd al-Malik and preserved for several generations, was also called a sahifah, as was a collection of three hundred traditions of Zuhri. In other words, these and the few other instances that have so far come to my notice of early suhuf whose approximate or probable sizes are indicated, such as those of the Syrian Khalid ibn Madan, Khalid ibn Abi Imran al-Tunisi, Hasan al-Basri, Wahb ibn Munabbih, Humaid al-Tawil, and Zuhri, instead of being considered rare exceptions could just as well be considered representative of the sahifah collections of their time, particularly in the growing community of hadith scholars who as a group advocated and practiced the recording of Tradition" (Abbott, N., 1967, P. 58).

"We are familiar with instances of young, especially poverty-stricken, pupils who collected or bought discarded documents or papers with largely blank versos on which they wrote their traditions and also with instances of the use of the blank reverse of a letter for the same purpose (as in Document 9) or to rebuke or even insult the letter-writer (Abbott, N., 1967, P. 59, refering to Khatib IV 340).

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"...Nakhai, who had reluctantly taken to writing down hadith as he grew older. He belonged to the group that opposed written Tradition out of zeal for the unique authority of the Quran, a sentiment which likewise affected hadith-writers, such as Dahhak ibn Muzahim, who disliked having a hadlth manuscript placed on a reading stand (kursi) because the Qur-an usually was so placed" (Abbott, N., 1967, P. 60).

"The initial fear (rahbah) of the Prophet's hadith, best expressed by the attitude of Abu Bakr and Umar I, who destroyed hadith manuscripts, and , who avoided all but strictly literal hadith had given way to reverential awe (haibah) and pious pomp and glorification (tazim al-hadith) before the end of the first century. Such sentiments began at the latest with Said ibn al-Musayyib and his younger contemporaries and were held by representatives of the succeeding generations such as , Ibn Wahb, Ibn Hanbal, and some less prominent scholars. These sentiments were reflected in the attempt to treat hadith manuscripts in a manner befitting the Qur-an by the use of Qur-anic scripts and format and by the use of reading stands" (Abbott, N., 1967, P. 60).

"Reverence for the Prophet's hadith carried over eventually to the most outstanding traditionists, some of whom were not averse to being counted among the ashab al-karasi that is, among the high and mighty, partly after the fashion of religious leaders in other faiths and partly in imitation of secular leaders in Islamic society itself, in which a chair literally raised the occupant above his companions who were seated on mattresses and cushions or bare mats on the floor and figuratively clothed him with might and power" (Abbott, N., 1967, P. 60).

""(h)e does not write his hadith" or "his hadith is not to be written down," both of which could imply oral transmission. Read in the active voice, the phrase implies a degree of unreliability. Read in the passive voice, it is a formula for outright rejection of a particular traditionist. It was frequently used to reject Abu Hanifah as a weak traditionist, even though he was said to have written down a large number of traditions some of which were later used by his leading pupil, Abu Yusuf the chief justice for Harun al-Rashid" (Abbott, N., 1967, P. 61-62). For a fair treatment of Abu Hanifah as a traditionist see Yusuf al-Ashsh, Al-Khatib al-Baghdadi, , 1346/1945, pp. 238-42, (ibid, f.n. 266).

"Another cause of the overemphasis on the role of oral transmission was the scholar's practice of destroying his manuscripts in his old age. Most of the early cases of such destruction stemmed from the motive that led Abu Bakr and Umar I to destroy hadith manuscripts. The impression one gains at first is that most of the second-century instances were sincerely motivated. That some hadith manuscripts were either erased or destroyed is not to be questioned. But these acts took place for a variety of reasons, some of which were quite unrelated to the motive of Umar I. Books were destroyed because they wore out, or because their owner had no trustworthy heir, or because of fear of the authorities, or because of anger or bitterness" (Abbott, N., 1967, P. 62). "The loss of books, from the time of Urwah ibn al-Zubair onward, was belatedly regretted and always considered a calamity conducive to the unfortunate traditionists' sudden loss of authority and influence. During the second century most traditionists frowned on the practice of destroying manuscripts. (Abbott, N., 1967, P. 62). "Finally, the isnad terminology itself is misleading, developing as it did during a period when oral transmission was greatly emphasized. Not only do the basic verbs qala and samia imply oral communication, but the rest of the isnad terms—an-anah, akhbara, anba-a, ballagha, haddatha, dhakara, za-ama—all connote primarily speech rather than written communication, though they as readily convey the latter sense in a society that has long been literate" (Abbott, N., 1967, P. 62).

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"A question must be raised at this point. In view of the considerable amount of hadlth recording in the second half of the first century and the phenomenal acceleration of literary activity and development of literary forms in the time of Zuhri and immediately thereafter, why do modern scholars still lean heavily toward the view that, until well into the third century, oral communication was the main channel for the transmission of Tradition? The answer lies partly in the history of Islamic studies, particularly in the West, in the nineteenth and twentieth centuries. Giants pioneering in the field—Noldeke, Wellhausen, Wustenfeld, Caetani, De Slane, Muir, Sprenger, Wensinck, Goldziher—broke fresh ground in studies of the Qur-an, the life of Muhammad, and the history of early Islam. Practically everything they touched brought them up against Tradition and the distracting problems it poses. Yet they stopped only long enough to clear a narrow path to their own particular goals, ignoring the wide field of Tradition itself, until Goldziher changed this pattern and plowed into the whole field of Tradition" (Abbott, N., 1967, P. 63-64). "While not one of these scholars undertook a thorough analysis of the methods and means of transmission of hadith, they all converged toward the general conclusion that the vast body of orthodox Tradition was more or less fixed by around the end of the first century" (ibid, p. 64).

"It would, of course, be absurd to equate oral transmission with excessive fluidity of either form or content, with the usually accompanying implication of conscious or unconscious fabrication, and it would be equally absurd to equate literary record with complete fixity of form and content implying thereby the exclusion of the probability of fabrication. But it would likewise be absurd not to concede that oral transmission is indeed more conducive to fabrication than is literary fixity" (Abbott, N., 1967, P. 64).

"Ibn Hanbal, who had the most inclusive collection, transmitted, like Sufyan ibn Uyainah before him, traditions of varying degrees of soundness along with some that were faulty and pointed out that were he to transmit only such traditions as he considered sound his musnad would shrink to a small part of its volume. Muslim and Bukhari, like Ibn Hanbal, had enormous hadith collections with many sound but many more unsound traditions to draw on. Unlike Ibn Hanbal, however, they limited themselves, each according to his own set of rules, to traditions they considered sound (sahih) and proved Ibn Hanbal's point by the relatively small size of their Sahihain, though it must be pointed out that neither of them claimed to have exhausted all the sound hadlth. Despite their different objectives and standards of selection, all three of these hadith collectors emphasized the fact that their finished compositions constituted but a small fraction of the materials available to them, the greater part of which each judged to be unfit for use" (Abbott, N., 1967, P. 65).

"Nevertheless, even the initiates in the field of Islamic Tradition, hypnotized by the great disproportion between the so-called sound and unsound traditions, are preconditioned to look upon Islamic Tradition as having been a vehicle of large-scale fabrication before the leading traditionists of the third century took it in hand to separate the few grains of wheat from the mounds of chaff " (Abbott, N., 1967, P. 65).

"Hakim al-Nisaburi (Madkhal, p. 24 [= trans, p. 26]) comments on the small ratio of doubtful (less than 2,000) and unsound (226) traditions among some 40,000 listed in Bukhari's Tarikh" (Abbott, N., 1967, P. 65, f.n. 5).

"The majority of the older Companions, it can be safely assumed, each transmitted but a few traditions from Muhammad. The younger Companions, once Umar I was gone, made up for such restraint. The large collections of some of them, for example Abu Hurairah (5,374 traditions), Ibn Umar (2,630), Anas ibn Malik (2,286), Aishah (2,210), and Ibn Abbas (1,660), no doubt raised the average for the Companions as a group" (Abbott, N. 1967, P. 66). "The Successors proved even more

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The Science of Hadith - A Bibliography of the Works in English Language, Working Draft of 07.07.2019 eager to collect traditions of the Prophet, and it is entirely possible that the desire, one might almost say the fashion, to acquire "forty traditions'' of Muhammad originated with this group and gained full momentum later. Still, this desire seems but a slim foundation, on first thought, for the hundreds of thousands of traditions that were emerging around the end of the second century" (Abbott, N. 1967, P. 66).

"In an effort to gauge, even if only roughly, the rate of this growth, I made note of the references to the number of traditions that individual laymen and scholars were said to have collected or transmitted...The average illiterate layman, even in the Hijaz and Syria, in Zuhri's day had 1-5 traditions, which whenever possible were "intrusted" to Zuhri lest they be forgotten. Literate laymen of the first century had their suhuf, which, as noted above, varied in size. Doubtless many of these suhuf consisted of no more than a single or a double sheet containing anywhere from a few to the familiar 'forty traditions' depending on the length of the traditions and the size of the sheet. A few of the better known scholars (ulama or fuqaha) of this early period are credited with 100-300 traditions, but for the most part their collections are described as "large." Ubayy ibn Kab, who died late in the second decade of the first century, and Jabir ibn Samurah (d. 66/686) are both credited with 164 traditions of the Prophet, while Jabir ibn Abd Allah (d. 78/697), who is counted among those who had large collections, is credited with 1,000 traditions,10 the number credited also to Abd Allah ibn Amr ibn al-As. is credited with 200 traditions" (Abbott, N. 1967, P. 66).

"References to specific numbers increased during the first half of the second century, the period of intense activity for Zuhri and his pupils and for many of his contemporaries. At the same time the numbers themselves grew progressively larger, varying as a rule from a few hundred to a few thousand. Abu Salih Dhakwan (d. 101/719) transmitted 1,000 traditions to Amash; who was credited with a collection of some 1,300. Zuhri, we read, was once cornered into reciting "forty traditions". The manuscript of his pupil Uqail ibn Khalid included some 200-300 traditions. Malik ibn Anas sent Yahya ibn Said al-Ansari 100 traditions from his own collection of Zuhri's hadith. The book that Zuhri dictated at Hisham's court for the use of the young princes contained 400 traditions. At another time it was estimated that Zuhri's court collection included at least 1,700 traditions. He is also said to have seen a collection of Amash which numbered 4,000 traditions, but Amash's entire collection was later estimated at 70,000 traditions. Amr ibn Dinar (d. 126/744), usually reluctant to transmit many traditions, over a period of time related 100 traditions to Shubah. On the other hand, Aban ibn Abi Ayyash (d. 128/ 746) transmitted some 1,500 mostly unfounded traditions from Anas ibn Malik, and Aban's two sons each transmitted 500 traditions from Aban. Thabit al-Bunani (d. 123 or 128/741 or 746) recited 90 traditions at one of his sessions and transmitted to ibn Dinar a collection of 250. The collection of Ayyub al-Sikhtiyam was estimated at about 800 traditions" (Abbott, N. 1967, P. 67). "The acceleration in numbers was even more marked as younger scholars who died during the fifth and sixth decades of the second century reached their peak, many of them becoming the outstanding traditionists or jurists of their day. Abu Hanifah had a large collection of hadith and though he was considered a weak traditionist is yet said to have rejected 400 traditions on the basis of their substance (matn). Miscar ibn Kidam transmitted a collection of 1,000 traditions to one of his pupils. Ibn Juraij transmitted 1,000 traditions from Abu Bakr ibn Abi Sabrah, who himself eventually declared he had a full collection of 70,000 dealing with the lawful and the unlawful. Shubah, who was one of the few called amir al-muminin fi al-hadiih normally limited himself to relating 3-10 traditions a day. Yet he crammed six months' output into two when he exchanged traditions with the visiting Baqiyah ibn al-Walid from Syria. Some of Shubah's other transmitters wrote down up to 10,000 of his traditions. Sufyan al-Thauri dictated 300 traditions in one session. Tayalisi is said to have heard a total of 6,700 traditions from Shubah. Sufyan al-Thauri, who stated that he transmitted

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The Science of Hadith - A Bibliography of the Works in English Language, Working Draft of 07.07.2019 but one out of ten traditions in his enormous collection, had a student who wrote down 20,000 and another who wrote down 30,000 of his traditions. On the other hand, Abu Nucaim Fadl ibn Dukain, who presumably took the "one out of ten" that Sufyan spoke of, collected only 4,000 of the latter's traditions. Abd al-Razzaq ibn Hammam's written collection from Mamar ibn Rashid (d. 154/771) consisted of 10,000 traditions. Hammad ibn Salamah ibn Dinar (d. 167/784) counted among his pupils Yahya ibn Main, who wrote down Hammad's entire Jami, some of it directly from Hammad and the rest from seventeen other traditionists; four other traditionists state that they wrote down about 10,000 of Hammad's traditions" (Abbott, N. 1967, P. 67-68).

"In the second half of the second century, when the recording of Tradition had already become the general practice and when the numerous isnad's were still multiplying with each successive transmission, collections of traditions numbering in the thousands and presently in the tens of thousands became more or less the rule. Malik ibn Anas had a collection of some 100,000 traditions, of which he used 10,000 at the most and incorporated only some 1,700 in his Muwatta; in addition, individual transmitters had comparatively small collections from him, such as Shaibani's 700 traditions. Sufyan ibn Uyainah, who was at first reluctant to write down or dictate traditions, was once tricked into relating 100. His collection at one time was reported at 7,000 traditions. Ibrahim ibn Sad transmitted 17,000 traditions from in addition to the latter's Maghazi. Sharik ibn Abd Allah, judge of Kufah and tutor of 's sons, dictated 3,000 and 5,000-9,000 traditions to his various students. Hushaim al-Wasiti's collection is reported as consisting of some 20,000 traditions. Abd al-Rahman ibn Mahdi is said to have transmitted 2,000 traditions from his colleague Yahya ibn Said al-Qattan and to have dictated 20,000. Rauh ibn Ubadah, Basran transmitter of Malik's Muwatta, wrote down a collection of 10,000 traditions which was copied by others. The Khurasanian Ibn al-Mubarak states that he wrote down traditions from 1,100 shaikhs, and the number of traditions which he in turn transmitted out of his vast collection is estimated by Yahya ibn Main at 2,000. The collection of the Syrian Ismail ibn Ayyash consisted at first of 10,000 traditions and increased to 30,000. The Egyptian Ibn Wahb is credited with 100,000" (Abbott, N. 1967, P. 68).

"The first half of the third century saw the continuation of the increase in the number of traditions in the collections of leading scholars. Yazid ibn Harun and Abu Nuaim Fadl ibn Dukain are said to have written down "thousands of traditions." When figures are given for entire collections, they range from hundreds of thousands to an occasional million and a half. Yahya ibn Main wrote down from Musa ibn Ismail al-Basri al-Tabudhki (d. 223/838) about 30,000 or 40,000 traditions and collected 50,000 traditions of Ibn Juraij. Inasmuch as Yahya, like other leading professionals, wrote down traditions from literally hundreds of traditionists, it is not surprising that his total collection is reported at a million traditions, a figure that would seem to be in keeping with the reported size of his library. The number of traditions in the entire collection of a younger contemporary, Ahmad ibn al-Furat (d. 258/872), is given as a million and a half. Ishaq ibn Rahawaih, whose memory was photographic, is reported as dictating from memory at various times 11,000, 70,000, and 100,000 traditions. During his rihlah in Iraq he along with Yahya ibn Main and Ibn Hanbal and their circle spent a great deal of time recalling among themselves traditions transmitted through one, two, or three channels (turq) and not always from memory. The size of Ishaq ibn Rahawaih's entire collection seems to be nowhere mentioned but can be judged on the basis of those of Yahya and Ibn Hanbal, his close associates and friendly competitors. The collections and libraries of a second pair of friendly scholars, Abu Zarah and Abu Hatim al-Razi, tell the same story of tremendous growth in the number of traditions and in the diversified sciences of Tradition (ulum al-hadith), particularly the jarh wa al-tadil. Abu Zarah's collection contained 10,000 traditions each from Hammad ibn Salamah ibn Dinar and Musa ibn Ismail, 50,000 to 70,000 to 100,000 each from Ibrahim ibn Musa and Abd Allah ibn Abi Shaibah, and 80,000 traditions of Ibn Wahb of Egypt. Though specific figures for Abu Hatim al-Razi seem not to be as readily available, it is known that his collection of traditions, which

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The Science of Hadith - A Bibliography of the Works in English Language, Working Draft of 07.07.2019 he started in the year 209/824, grew steadily, that he wrote down some 14,000 from one shaikh, that he accumulated large quantities throughout his three long journeys and put them to good use in his critical works" (Abbott, N. 1967, P. 69).

"With the sizes of these collections in mind, we may conclude that the numbers of traditions, reflecting either partial or complete collections, credited to Ibn Hanbal, Muslim, and Bukhari were not exceptional but rather typical for their ranking contemporaries, especially when it is recalled that these three, honored as they were in their day, had not yet received the almost sacred halos with which they were later crowned. The totals credited to Ibn Hanbal vary from 750,000 to 1,200,000 traditions. Bukhari is said to have had a collection of 300,000 traditions, of which he had memorized 100,000 of the best, but the figure 600,000, of which he had memorized 200,000, is also given. The number of traditions that formed the basis of the Sahih of Muslim, said to contain some 12,000 traditions, is given as 300,000; his total, to which I have so far found no reference, can be gauged from this figure. With so little agreement on the total number of traditions in the surviving Musnad of Ibn Hanbal and in the Sahihain of Muslim and Bukhari the impossibility of discovering the totals of all the traditions of any of these three scholars and others is readily to be seen" (Abbott, N. 1967, P. 69).

"The earlier ones were the vanguard of an army of traditionists, the ahl al-hadith, who were bracing themselves to meet the onslaughts of legal innovation and doctrinal heresy in their own orthodox Sunnite ranks, not to mention the heterodoxies of growing sects that were producing their own traditions, some in quite large numbers. The latter were to be found mostly among the Shrites, the Qadirites, and especially the Kharijites, in whose ranks were several self-confessed forgers such as Abd al-Karim ibn Abi Awja al-Wadda (d. 155/ 772), who claimed he had forged 4,000 traditions" (Abbott, N. 1967, P. 70, refering to , Tabyin kadhib al-muftari, Damascus, 1347/1928 p. 12; II 144).

"Inasmuch as the isad was the main basis for judging the soundness or unsoundness of a tradition, a feverish search for the best and next best isnad's of the various traditions was set in motion early and was reflected in the objective of many a rihlah. Hence, the practice of writing down traditions with the same basic content but with variant isnad's soon became an important factor in the rapid growth of Tradition. Again, in the course of successive transmission, written or oral, though more often in the case of oral, the original content was frequently changed in structure or occasionally acquired a different nuance of meaning or suffered some addition or subtraction. Such alterations occurred more frequently when transmission was according to the sense of the content (manawi) than when it was strictly literal (harfi). Hence, the search for parallel but variant isnad's was supplemented by the search for parallel versions of the same content, so that there was an increase in the total number of so-called versions, based on either isnad or content or both, of a given tradition" (Abbott, N. 1967, P. 70).

"Because of aversion to traditions based ultimately on only one authority (hadith al-ahad) the search for a second, independent, isnad became the general practice and was extended to apply to each step of successive transmission, so that each generation of traditionists was urged to relate every tradition from at least two shaikhs. This practice explains why there are so many duplicate traditions in the individual standard collections and why the great majority of these collections repeat a given tradition only once, as is also the case in a number of our documents. However, master traditionists did not limit themselves to this minimum, as a sampling of the pages of the Concordance soon reveals. The Concordance reveals also that Ibn Hanbal's ratio of multiple repetitions is greater by far than that of the other master traditionists whose works are there indexed. Hence his Musnad was the most useful for tracking down parallels to many of the traditions in our papyri" (Abbott, N. 1967,

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P. 70). "Even the mechanics of reporting multiple isnad's were detailed, Kifayah, pp. 212-16; Madkhal, pp. 11 and 22 [= trans, pp. 14 f. and 24]; Adab al-imla p. 54, ibid, P. 70, f.n. 66).

"Marifah, pp. 135-50. Madkhal, p. 13, reports a Shiite collection of 300,000 traditions, while Muslim (Vol. I84 and 102) refers to a collection of 50,000-70,000 traditions of the Shtiite Imam Muhammad al-Baqir (d. 113/ 731). See p. 50 above for Shubah's traditions that traced back to Ali ibn Abi Talib and p. 229 below for the Shiite Imam Jafar ibn Muhammad al-Sadiq (d. 148/765) as a traditionist. For other Shiite traditionists see pp. 18, n. 130, and 47 above and Maarif, pp. 295 and 301. The development of early Shiite traditions, including those of the Zaidites (see Fihrist, p. 178), needs re- examination in a separate monograph. Many Shiites were early looked up to as men of knowledge (see e.g. Shirazi, Tabaqat al-fuqaha, Baghdad, 1356/1937, p. 11)" (Abbott, N. 1967, P. 70, f.n. 59).

Qadirites, "for example, al-Aslami (d.184/800), who was a and a muhaddith and who is credited with a Muwatta twice the size of that of Malik (see Dhahabi I 227 and Goldziher, Studien II 220)" (Abbott, N., 1967, P. 70, f.n. 60).

"For the intellectualism of the early Kharijites see e.g. Jahiz, Kitab al-bayan wa al-tabyin, 1366/1947, I 321 f. and II 226-28, see also our Vol. I 7, 29, (Abbott, N., 1967, P. 70, f.n. 61).

"Other sects, as they emerged, produced their own traditions as to both isnad and matn. The preoccupation of the orthodox with the detection and refutation of these traditions is reflected e.g. in Tawil, pp. 88-104; Tafsir VI 187-89; , p. 129, No. 1355; Madkhal, pp. 25-45; Kifayah, pp. 120-25; Khatib I 43, (Abbott, N., 1967, P. 70, f.n. 61).

"Muhammad ibn Sirin, who belonged to the group which permitted transmission according to basic meaning after the analogy of the seven huruf of the Qur-an, is reported as saying, "I used to hear a tradition from ten (transmitters) with the same meaning but different words (lafz). Sufyan al-Thauri speaks of 7 turq for a given tradition transmitted according to sense. Ibn Hanbal made a practice of seeking at least 6 or 7 turq for a given tradition, as is certainly reflected in his Musnad. Yahya ibn Main put his figure at 30 according to one source and 50 according to another. Ibrahim ibn Said al- Jauhari (d. 249 or 259/863 or 873) set his figure at 100, so that the caliph Abu Bakr's original 50 or so traditions increased presumably to about 5,000 in Ibrahim's Musnad. Ibrahim's contemporary Yaqub ibn Shaibah (182-262/798-876) would seem to have had a large number of turq though I have so far discovered no specific figure, to judge by the stated size and nature of his Musnad, of which only part of the section devoted to the musnad of Umar I is available. Hamzah ibn Muhammad al-Kinani (4th/10th century) is said to have put his figure at 200, which number of turq was eventually considered excessive. Tabari's numerous turq, so well illustrated in both his Tarikh and his Tafsir, should cause little astonishment, since the use of numerous turq was a common practice among his older contemporaries to judge from the figures given above and from Ibn Qutaibah's references to 2, 3, 4, 8, 10, 12, 19, 20, and 70 turq, though Ibn Qutaibah himself felt that consistent search for 10 and 20 parallels was a waste of effort" (Abbott, N., 1967, P. 71).

"Jami I 185. See ibid. pp. 163 f. and 178 f. for widespread distaste among the conservative traditionists for court service. Few traditionists were tempted or persuaded to fabricate hadith to suit the rulers (Madkhal, pp. 28 f.). Nevertheless, many good traditionists did enter the caliph's service (see e.g. Jami I 185 f. for an incomplete list that includes many leading scholars of the 1st and 2nd centuries" (Abbott, N., 1967, P. 71, f.n. 77).

"How does one, it is time to ask, tie up all these data into a consistent and intelligent formula that would adequately fit the facts and give a reasonable reflection of the rapid increase in the number of

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The Science of Hadith - A Bibliography of the Works in English Language, Working Draft of 07.07.2019 traditions? Let us return to the Companions for a starting point. Assuming that the average Companion transmitted one tradition to two Successors and that each of these two transmitted the same tradition to two transmitters of the next generation and assuming that this series was continued to the fourth and eighth terms—which would correspond to the fourth and eighth tabaqat of transmitters representing the generations of Zuhri and Ibn Hanbal respectively—we would have a geometric progression whose fourth and eighth terms are 16 and 256 respectively. In other words, the average Companion's original tradition could have been transmitted either literally or according to sense through 16 different isnad's or turq in Zuhri's time and through 256 in Ibn Hanbal's time, if we assume that all the traditionists represented by the different links in these isnad's attained their objective as transmitters of hadith" (Abbott, N., 1967, P. 72).

"We cannot countercheck the validity of these estimates by starting with the number of Companions and the average number of traditions originally transmitted by each because both figures are unknown and the available estimates vary so greatly that they are useless for any such purpose. However, using geometric progression, we find that one to two thousand Companions and senior Successors transmitting two to five traditions each would bring us well within the range of the total number of traditions credited to the exhaustive collections of the third century. Once it is realized that the isnad did, indeed, initiate a chain reaction that resulted in an explosive increase in the number of traditions, the huge numbers that are credited to Ibn Hanbal, Muslim, and Bukhari seem not so fantastic after all. Fortunately a plateau was reached during the third century owing largely to the exhaustive activities of these men and their immediate successors" (Abbott, N., 1967, P. 72).

"For various estimates [of the number of Companions and the average number of traditions originally transmitted by each] and some attempted explanation of their differences see Madkhal, pp. 11-14 (= trans, pp. 15-17); Usd I 3 f., 11 f. See also Talkih fuhum ahl ilatar fi muhtasar assiyar walahbar nach der Berliner Handschrift untersucht von Carl Brockelmann, Leiden, 1892, pp. 18-20, and GAL S I 915, No. 6. The range of the more conservative estimates of the number of actual transmitters from Muhammad varies from 1,500 to 4,000. Extremists put the figure at over 100,000 (see e.g. Tadrib, pp. 205 f.)" (Abbott, N., 1967, P. 72, f.n. 81).

Survival and Authenticity of Tradition "Hadith critics began to appear around the end of the first century, when several trends reflected the need for a cautious approach to the materials in circulation. One of the major trends was the multiplying of sects, which in turn provided the first general basis for selectivity, the materials circulated by those outside one's own sect being rejected because it was argued that if these materials duplicated one's own materials they were superfluous and if not they were open to suspicion" (Abbott, N., 1967, P. 73). "A second major trend that called for a critical approach was the rapid increase in the number of non-Arabs who were invading the ranks of the traditionists. These, apart from belonging to different sects, were suspect at first for language deficiency and presently for racial bias" (Abbott, N., 1967, P. 73).

"Just as the traditionists were grouped in categories ranging from the least trustworthy, who were to be bypassed, to the completely trustworthy, who were the ranking authorities, so the isnad's, considered no stronger than their weakest link, were classified from the totally unacceptable to the most authoritative. Classification of the isnad's provided a more or less practical tool for elimination of some of the materials. But, even with this sifting, master traditionists were faced with an enormous mass of hadith. Furthermore, even when these several bases of selection had won a Page 28 of 123

The Science of Hadith - A Bibliography of the Works in English Language, Working Draft of 07.07.2019 measure of acceptance, their application was largely subjective and defied general and widespread agreement. Thus, in the aggregate, the effectiveness of the isnad as the sole or even the prime criterion was nullified" (Abbott, N., 1967, P. 73-74).

"Second and third-century traditionists with large preliminary collections had to devise their own conditions of selection (shurut) for the traditions to be included in their final and organized compositions. Some of these conditions depended on the individual traditionist's major objectives, as seen in the cases of Ibn Hanbal, Muslim, and Bukhari. Yet even they were embarrassed by a wealth of materials that met their own conditions but had to be dropped because of sheer bulk" (Abbott, N., 1967, P. 74)..

"The extremists looked on all innovation (bidah) as an evil to be shunned. Others, while condemning heresy, did nevertheless transmit the non-doctrinal hadith of some of its adherents but usually concealed the name (dalas) of the heretic, as Shafii is said to have done with the hadith of the Qadirite Ibrahim ibn Muhammad al-Aslami (see p. 70, n. 60, above and Yaqubi II, 116, 159). In time, however, bidah was treated in five classes that ranged from the forbidden heresy to the required changes in educational programs (see Abu Shamah, Al-baith ala inkar al-bida wa al-hawadith; Abu Nuaim III 76 and 189, VII 26 and 33, IX 103 and 113). For a brief survey of the fluctuations in the precepts regarding bidah up to modern times, see Mohammed Talbi, "Les bida" Studia Islamica XII, 1960, 43-77" (Abbott, N., 1967, P. 73, f.n. 1).

The knowledge-based judgment as to the final selection of a tradition.

"What, then, were the factors, expressed or tacit, that were involved in the final stage of the series of tests that determined the selection of traditions and therefore a high probability of survival? The answer to this important question is nowhere pinpointed in the numerous sources at my command and, to the best of my knowledge, has been overlooked by modern scholars" (Abbott, N., 1967, P. 74).

"The early Muslims realized that in the final analysis all such judgments, despite the necessary groundwork to discover the biographical and in many instances the historical data, depended on ability acquired through long experience" (Abbott, N., 1967, P. 74). Like any professional diagnostician, the master traditionist had to use his own judgment and preferences in the final acceptance or rejection of a given tradition for any of his organized permanent works" (Abbott, N., 1967, P. 74). "Cf. Marifah, p. 113, where Abd al-Rahman ibn Mahdi goes as far as to say that knowledge of the hadith is instinctive (or by inspiration. Later, took into consideration the factor of probability in the acceptance of individual traditions as coming from the Prophet (see Rosenthal's translation of Ibn Khaldun's Muqaddimah II 449)" (Abbott, N., 1967, P. 74, f.n. 5). "The knowledge-based judgment as to the final selection of a tradition was conditioned as frequently by the category of the main as by that of the isnad. There was, to begin with, a certain measure of oral agreement on the bases for value judgments and on nascent editorial practices. These soon came to be discussed in formal works on hadith criticism" (Abbott, N., 1967, P. 74).

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Factors influencing the selection of a Hadith

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"It was considerably later that the more sophisticated and thematically arranged works on the various aspects of the sciences of hadith came into being. These included, besides some treatment of the men of the isnad's, classification of the isnad's, consideration of the matn and the factors affecting it, and discussion of the various methods of transmission. Extant examples of the earlier of such expository and critical hadith works are Hakim al-Nisaburi's Marifah and Madkhal, Khatib's Kifayah and Taqyid al-ilm, and Ibn Abd al-Barr's Jami" (Abbott, N., 1967, P. 75) "Ibn Khaldun, Muqaddimah, pp. 215-17 (=Rosenthal's trans. II 447-63), gives a brief summary of the ulum al- hadith" (Abbott, N., 1967, P. 75, f.n. 6).

The role of the matn as the basis of acceptability of hadith as opposed to Isnad. "The role of the matn as the basis of acceptability has been generally represented as secondary to that of the isnad, but this view needs modification. To begin with, it was the matn alone that circulated among the Companions, who frequently compared and pooled their traditions, as is so well illustrated in the session of Ubadah ibn al-Samit al-Ansari (d. 34/654). The early emphasis on the matn is reflected in the tradition attributed to Muhammad which implies that the good and conscientious believers will readily distinguish his true sayings from those falsely attributed to him and in a tradition traced to All in which the role of the matn is placed ahead of that of the isnad" (Abbott, N., 1967, P. 75). "The change occurred for a number of reasons, all of which have been touched on elsewhere in these pages. Chief among them were the passing-away of most of the leading Companions, increased suspicion on the part of Zuhri and the caliph Abd al-Malik of both the isnad and the matn of traditions originating in the eastern provinces of the expanding Umayyad Empire, and the intensifying of political, religious, and racial strife" (Abbott, N., 1967, P. 75). "Furthermore, the degree of early emphasis on the isnad varied in the different provinces and among different individuals in the same province. With some the isnad literally took second place to the content, for which the word seems to have alternated with or perhaps even preceded the word matn. Sometimes the recitation of a tradition began and ended with the matn, and sometimes the isnad was supplied only on demand. Makhul al-Shami discovered from experience that the Iraqis were more strict than the Syrians in the use of the isnad" (Abbott, N., 1967, P. 75). "Ibn Asakir, Tarikh madinat Dimashq, I, ed. al-din al-Munajjid, Damascus, 1371/1951" (Abbott, N., 1967, P. 75, f.n. 14). "Robson, "The isnad in Muslim Tradition," Transactions of the Glasgow University Oriental Society XV (1955) 15-26" (Abbott, N., 1967, P. 75, f.n. 11). "See e.g. Marifah, pp. 120 f. A few modern Muslim scholars in examining anew the sciences of hadith have become aware of such points; see Subhi al-Salih, Ulum al-hadith wa mustalahuhu, Damascus, 1389/1959, pp. 141 ff. and 300-320, and ibn al-Imad, Shadharat al-dhahab I 221 f" (Abbott, N., 1967, P. 75, f.n. 16).

"In selecting traditions, first the individual scholar and then the scholarly community not only heeded the isnad with its various degrees of refinement and acceptability but also evolved a series of rough dividing lines based primarily on the general nature of the content. Traditions that dealt with the lawful and the unlawful (al-halal wa al-haram) but had no acceptable isnad were rejected. Traditions that dealt with personalities, partisan politics, and sectarian views, even when presented with acceptable isnad's, were characterized as suspicious materials needing careful scrutiny and independent supplementary validation. Much of what goes under the headings manaqib, fadail, and adab and under fitan and malahim falls in this category. On the other hand, traditions that dealt with personal piety, private devotions, moral preachments, the Day of Judgment, and the world to come were frequently retained less through gullibility than through pious connivance and without much Page 30 of 123

The Science of Hadith - A Bibliography of the Works in English Language, Working Draft of 07.07.2019 concern about the quality of the isnad (tasahul fi al-isnad) on the assumption that they were good for the religious and moral fiber of the community" (Abbott, N., 1967, P. 76). "See e.g. pp. 106 f., 110f., 144. See also Muslim 169, 1079, 123, 125 f.; Jarh, Taqdimah, p. 10; Kifayah, pp. 151-53; Mustadrak I 490. Traditions on some of these themes were sanctioned on the ground that similar materials were allowed in the Qur-an itself. Hamid ibn Zanjawaih (d. 251/ 865) wrote a Kitab al- targhib wa al-tarhib, a title that covers most of these themes (Dhahabi II 118 f.)" (Abbott, N., 1967, P. 76, f.n. 17).

"Still other factors had some bearing on the selection of a tradition, namely the literary form of the content and the precision of the transmission terminology" (Abbott, N., 1967, P. 76). "Of two isnad's with the same links, the one in which the names were spelled out in full or in which the verbal forms samatu, akhbarani, or haddathani were used would be preferred. Of two matn's that conveyed the same sense but were expressed in different words the editor-collector would select the wording that best expressed his understanding of the tradition unless he had supplementary evidence that the transmitters of one of the matn's were better known for harfi, that is, literal transmission, or for the accuracy of their books—factors that were usually decisive in such matters of choice. Some organizers felt free to break up long traditions that covered several themes and append the original isnad to that part of the text which was pertinent for their immediate purpose, bypassing the rest perhaps for use later under other headings" (Abbott, N., 1967, P. 76).

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Conflict between hadith al-nabi and Ijma

"Our Documents 10 and 11 reflect the early practice of keeping the hadith al-nabi apart from other materials, as illustrated also by the practices of Zuhri and his companions, who even resisted at first the writing-down of anything but the Prophet's Tradition, and by the dispute between the two sons of Abu Bakr ibn Muhammad ibn Amr in which the traditionist Abd Allah rebuked the jurist Muhammad for his use of ijma "consensus," to the neglect of the hadith al-nabi. Still later Malik ibn Anas, who championed the consensus of the Medinans (ijma ahl al-Madinah) but strove to base as much of it as possible on the hadith al-nabi) which he collected assiduously, kept apart from other traditions, and recited, as did others before and after him, with ceremonious dignity" (Abbott, N., 1967, P. 79). "Tabari III 2505 f.; Akhbar al-qudat I 176. See also p. 24 above, with nn. 188-89" (Abbott, N., 1967, P. 79, f.n. 32). "See e.g. Jami II 202; Akhbar al-qudat I 143 f., Il l 259 f. Malik's position is fully substantiated by his own usage as illustrated in his Muwatta, where his insistence on citing and following the practice of the Medinans is met repeatedly (e.g. Muwatta I 271, 276, 280, 297, 299, 302, 309, 311, and 313 f., II 463, 475, 493, 503, 506, 511, 514 f., 517 f., and 521 f.). See Concordance IV 320 for the position claimed or held by Medinan scholars" (Abbott, N., 1967, P. 79, f.n. 33).

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"The foregoing section points once again to our evidence that from the very start successful efforts were made, at least by a few zealous and far-sighted Companions, to gather and preserve the Prophet's Tradition and that such efforts were sustained by members, again comparatively few, of the succeeding generations. These significant few did not lose sight of the distinction between the Page 31 of 123

The Science of Hadith - A Bibliography of the Works in English Language, Working Draft of 07.07.2019 hadith and sunnah of the Prophet and the "living sunnah" of the Companions and Successors, even when new emphasis was placed on the latter by Zuhri's insistence that it too be committed to writing" (Abbott, N., 1967, P. 79).

Six Fuqaha accepted by Abu Hanifah and his School

"It is interesting to note that the six fuqaha accepted by Abu Hanifah and his school are listed in two groups of three each: Abd Allah ibn Masud, Umar, Zaid ibn Thabit (see Abu Yusuf, Kitab al-athar, p. 212) and Ali, Abu Musa al-Ashari, Ubayy ibn Kab (see Shirazi, op. cit. [Tabaqat al-fuqaha] pp. 10 and 12)" (Abbott, N., 1967, P. 79, f.n. 34).

The shift of the centers of religious learning from the Hijaz to Iraq

"Though Medina continued for a time to hold its ascendancy, especially under the leadership of the forceful Malik, it was nonetheless losing a slow race in which Egypt and particularly Iraq eventually proved to be the victors, though Iraq soon had to share its laurels with Persia and Khurasan" (Abbott, N., 1967, P. 81). "For the correspondence between Malik and Laith on ijma ahl al-Madinah see e.g. Muhammad Yusuf Musa, Muhadarat fi tarikh al-fiqh al-islami, II, Cairo, 1374/1955, 78-86 and 115-17. For other and later opposition to Malik's point of view see ibid. pp. 86-88 and 104-18 and references cited throughout" (Abbott, N., 1967, P. 81, f.n. 47).

"The shift of the centers of religious learning from the Hijaz to Iraq and points farther east was accompanied by a growing contest, not strictly limited to these geographical regions, between the ahl al-hadith, who looked to the Hijaz for their sources and inspiration, and the ahl al-ray, who stressed in varying degrees the role of personal endeavor, opinion, and reason and who looked to Iraq for leadership and support" (Abbott, N., 1967, P. 82).

"This new challenge tempted some of the more sophisticated among the ahl al-hadith to forge what they considered good constructive traditions in order to bolster their polemics and safeguard their position" (Abbott, N., 1967, P. 82).

"Abu Hanlfah [.] Accused of being almost totally ignorant of Tradition, [he] retaliated by proclaiming the falsity of some four hundred traditions as justification for his emphasis on ray" (Abbott, N., 1967, P. 82).

"It must be pointed out, however, that at this time, though there was detection of false or faulty content (matn), especially in traditions circulated by politico-religious sects, by far the greater number of detections concerned the isnad only, and one unsound link was enough to cause suspicion of an entire isnad and therefore of a tradition" (Abbott, N., 1967, P. 82).

"The situation was no different for the master traditionists of the late second and early third centuries, for they had to sift and resift the mass of traditions that were in circulation in order to sort out the true from the false, with special emphasis on the Prophet's Tradition as the deduced evidence of our documents indicates. Their exacting task would have proved impossible, as Ibn Hanbal pointed out, but for the availability of earlier records. A number of these records were begun in the time of Muhammad, and many others reached completion as a result of the literary activities of Zuhri and his pupils and numerous other scholars of their time. Thereafter, these materials were

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The Science of Hadith - A Bibliography of the Works in English Language, Working Draft of 07.07.2019 preserved continuously in writing, with or without editorial touches, as revealed again and again in the present study" (Abbott, N., 1967, P. 82).

"The following conclusions are therefore forced upon us. (1) Zuhri and his contemporaries received from their predecessors a genuine core of the sayings and deeds of Muhammad together with a genuine core of the sayings and deeds of the Companions and Successors along with some accretions that through human fallibility had been absorbed into both categories. (2) The greater part of this material received a fixed literary form during the age of Zuhri and the later Umayyads. (3) Thereafter, deliberate tampering with either the content or the isnad's of the Prophet's Tradition, as distinct from the sayings and deeds of the Companions and Successors, may have passed undetected by ordinary transmitters but not by the aggregate of the ever-watchful, basically honest, and aggressively outspoken master traditionists and hadith critics. Shafii's insistence on the Prophet's traditions, therefore, does not argue for wholesale fabrication of this category in his day, as Schacht believes, but illustrates the high level of selectivity and priority for the Prophet's Tradition that had already been reached by that time. (4) These same master traditionists and critics, surveying the entire field of Tradition, openly excepted from their vigilance a growing body of traditions in the field of private devotion and public exhortation, in eschatology and some types of Qur-anic commentary, and in partisan matters both personal and politico-religious. (5) To expect, finally, under all of the varied circumstances considered in the present study, a perfect record as to the authenticity of all the traditions selected at each step from the time of Muhammad to that of Muslim and Bukhari and thereafter is to expect the impossible—a consideration which, as seen above, was not lost on the Muslim hadith critics of each successive period" (Abbott, N., 1967, P. 83).

"(S)ecretary of Marwan I who was ordered to write down the hadith of Abu Hurairah" (Abbott, N., 1967, P. 90).

The Umar-Zuhri project of recording and codifying the Sunnah55

“Malik informed us (saying) Yahya ibn Said al-Ansari informed us that Umar ibn Abd al-Aziz wrote to Abu Bakr ibn Amr ibn Hazm: "Look for what there is of the hadith of the apostle and of his sunnah or of hadith Umar or something similar to this [last phrase obviously an editorial comment] and write it down for me for I fear the dissipation of (religious) knowledge and the passing-away of the scholars."”56

“An equally decisive factor in this progression was the growing strength, as seen above, of variant practices in the provinces, whence came, particularly from the eastern provinces, unfamiliar and, to Zuhri at least, unacceptable traditions. "Were it not for this," he is reported as saying, "I would not write Tradition nor permit its writing.57"

Methods of Written Hadith Tasmission:

55 Abbott, N., 1967, page 32.

56 Abbott, N., 1967, page 26, quoting Shaibani's recension of Malik's Muwatta.

57 Abbott, N., 1967, page 34, quoting Taqyid al-Ilm, pp. 107 f, and p. 21.

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Ard method of transmission: whereby the student read back his manuscript (written from dictation or copied from an authenticated manuscript) to the teacher58.

Ijazah method: whereby the teacher certified that a given student was permitted to transmit the teacher's materials (usually specified) regardless of the methods by means of which the student acquired copies of them59.

Mukatabah method: whereby manuscripts were received by correspondence60.

Mundwalah method: whereby manuscripts exchanged hands with no accompanying oral reading61.

Wijadah: family manuscripts which were found in the effects of the author soon after his death or among the family possessions at some later time (Abbott, N. 1967, P. 38).

8. The science of Hadith

The study of the hadith is known as ‘ulum al-hadith’. ‘Jurisprudence of hadith” might be said to be an equally acceptable equivalent in English of ‘ulum al-hadith’62.

The methods of enquiry and principles which the hadith scholars have formulated for verifying the authenticity of hadith and accuracy of its message is known as ‘usul al-hadith’, which is a component of the ‘ulum al-hadith’63. The principal objective of the methodology of hadith or usul al-hadith was to provide a set of methodological guidelines that ensured propriety in the exercise - to ensure authenticity in the text and transmission of Hadith64. These methodologies developed as a result of the painstaking efforts of the ulama to verify the authenticity of hadith who were moved by an acute sense of responsibility and the desire to safeguard the Sunna of the Prophet, peace be on him, against prejudice and error65. The origins of usul al-hadith are traced back to al-Shafi (150-205 AH)66.

58 Abbott, N., 1967, Page 35.

59 Abbott, N., 1967, Page 35.

60 Abbott, N., 1967, Page 35.

61 Abbott, N., 1967, Page 35.

62 Kamali, M. H., A Textbook of - Authenticity, Compilation, Classification and , The Islamic Foundation, UK, 2005, page 1. We have used a digital version of the book downloaded from the internet. Kamali later stated that ‘usul al-hadith’, which is a discipline of the ulum al-hadith, is jurisprudence of hadith, page 4, ibid.

63 Kamali, M. H. (2005), ibid, page 1.

64 Kamali, M. H. (2005), ibid, page 3.

65 Kamali, M. H. (2005), ibid, page 3.

66 Kamali, M. H. (2005), ibid, page 3.

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However, the discipline of the study of hadith is still growing67, specially in terms of the determination of its scope, breadth and even nomenclature. Mohammad Hashim Kamali states that the ‘ulum al-hadith consist of over fifty, and according to some estimates, close to a hundred separate branches of learning!’68 Unfortunately, the differences of opinion among the ulama regarding the number of the branches of the discipline are not the only problem that the discipline of the study of hadith faces today. It appears that jurisprudence of hadith, which is ‘ulum al-hadith’, the name of the discipline, may also mean a branch of the discipline, namely the usul al-hadith69. Then again it appears that usul al-hadith may not be a branch of the principal discipline ulum al- hadith, but itself the principal discipline70. Yet ‘sometimes ‘mustalah al-hadith, and 'IIm dirayat al- hadith’71 are used as equivalent terms’ for the name of the discipline72.

Kamali recognized this lack of cohesion in the determination of the scope and breadth of the discipline of the study of hadith. He states “Ulum al-hadith is itemised and diverse- as if the ultima ' have tried to combine the two conflicting needs of an objective methodology, which was provided, but then had to be sub-divided into as many divisions as pragmatism and concern for particularity might have dictated”73.

It is stated that usul al-hadith is the science of verification of the authenticity of the hadith as being a true report of Phophet SA’s words or actions which is judged by the authenticity of the chain of the narration or the isnad, and its content. In Kamali’s words ‘Usul al-hadith is concerned with reliability of the narrators of hadith and the subject matter of their narration, and evaluates their strengths and weaknesses to determine the authenticity of a reported hadith as being the true utterance of the Prophet. The upright character and retentiveness of the narrator and the authenticity at every link of the chain of isnad are the main focus of the scrutiny that is proposed by the methodology of usul al-hadith’74.

Development of Ulum al-hadith

67 Kamali, interalia, felt that some reforms “need to be undertaken in order to purify the existing hadith literature from doubtful and unwarranted accretions”, Kamali, M. H. (2005), ibid, page 6.

68 Kamali, M. H. (2005), ibid, page 4.

69 Kamali, M. H. (2005), ibid, page 4.

70 Kamali, M. H. (2005), ibid, page 4. Kamali states, 'ulama’ have attempted to refer to all of these under the consolidated term, 'Ilm usul al-hadith, or simply usul al-hadith, that is, the jurisprudence of hadith’, page 4, ibid. Although ‘many of the leading writers on the subject such as al-Hakim al-Nisaburi’s (d. 405 H), Ma'rifat Ulum al-Hadith, and Abu ‘Amr 'Uthman b. ‘Abd al-Rahman b. al-Salah’s (d. 643 H) "Ulum al-Hadith have retained in these terms the pluralist feature of the hadith sciences’, Kamali adds. Page 4, ibid.

71 Preferred by Jalal al-Din al-Suyuti (d. 911 H), Kamali, M. H. (2005), ibid, page 4.

72 Kamali, M. H. (2005), ibid, page 4.

73 Kamali, M. H. (2005), ibid, page 5.

74 Kamali, M. H. (2005), ibid, page 4, 5.

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“Although the genesis of ‘ulum al-hadith’ can historically be traced to the Prophetic period, it is basically after that period, that is, after the demise of the Prophet, peace be upon him, when his followers began to verify, collect, and compile his sayings and reports of his activities. The purpose naturally was accurate recording, retention and transmission of the Sunna of the Prophet75. It is quite normal in this pattern of development to expect that collection and documentation of hadith preceded the development of methodology for its authentification”76.

The Ulama paid more attention to the development of methodology and reliability of hadith transmitters after the incidence of political turmoil (fitna) in the community77.

The purposes of the science of Hadith

1. Determining the nature, scope and the mandate of the Sunnah.

2. Determining the authenticity of Hadith and grading them in accordance with their authenticity sahih, hasan etc. and establishing a consistent system for such determination.

3. Identification of the practices of the prophet saw that constitute the sunnah and that do not.

4. Determining the level is of the bindingness of a Hadith, i.e., whether the sunnah in the Hadith is a farz or sunnat or nafl etc. and establishing a consistent system for such determination.

5. Interpretation of the Hadith and establishing a consistent system for such interpretation.

6. Application of a sunnah in a Hadith- to a different jurisdiction, a different place and time, modern day novel situation and covering all new situations under the Sunnah and establishing a consistent system for such application.

7. Establishing a dispute resolution system to resolve the disputes arising out of the application of Hadith.

Questions we need to ask:

Who wrote the first book on the science of Hadith?

Is there a global body of adjudication regrading Hadith disputes?

What is the nature of the disputes regrading the Hadith?

Are Fatwas derivatives of the Sunnah and thus ther are only adaptation of a sunnah to cover a new situation? What is the relationship between the sunnah and the fatwa, if there is one?

75 Kamali, M. H. (2005), ibid, page 9.

76 Kamali, M. H. (2005), ibid, page 9. There was, however, a rich tradition of recording, analysing, studying of the prophetic traditions among the Jews. The Jews in the present day Iraq in places close to developed a functional methodology for the study of their prophetic traditions. This body is known as the . Many such Jew Tadmud experts became Muslims and may have contributed to the development of the methodology for the recording and studying of the hadith. For details please see, interalia, Tim Holland.

77 Kamali, M. H. (2005), ibid, page 9.

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Is the sunnah a complete code and able to answer any situation present and future? How much it covers?

Has the complete code of Hadith been determined? How many collections are there? How many Hadith are there?

Can the application of a sunnah be different in different countries by the preference of the Ulama in that country? Is uniformity in application sought and achieved? If yes how? If no does that not create different application of the same sunnah in different jurisdictions?

How the general consensus (GC) of the Ulama function? What is the nature, scope and characteristics of the general consensus of the Ulama intra and inter jurisdictional situations? Can this process of GC ever result in dividing the global body of opinion of the Ulama?

Were the Madhabs based on the difference of opinion regrading the Hadith? What other divisions have been created, if any, on the basis of the opinion of the Ulama regarding the Hadith?

What is the earliest written form of Sahih Bukhari and the rest of the sihah sittah available today and where they are located?

What is the earliest school teaching the science of Hadith? Which is the best school today?

Who are the best scholars in the discipline? Which are the best works in any language?

Which are the authentic biographies of the Hadith collectors of the sihah sittah? Is there any autobiography?

How the Hadith were collected? Did any of the collectors' recorded the process?

Did the Jew scholars who were converted to Islam brought in Jewish traditions to Islam as some non-muslim scholars such as Tim Holland, Nabia Abbott suggested?

What is the nature of the oral traditions of the Arab? What types and extent of corruption we may expect in the Hadith which were preserved in written as well as oral traditions?

What would be the relative portion of the Hadith that were preserved in the written and in the oral traditions respectively?

What happened to the written compilations of the Hadith that were created in the life time of the Prophet (SAW)? Did the collectors of the present major Hadith collections, or of any collections, have access to those collections?

What was the extent of the spread of false hadith at time of the creation of the major compilations? What was the reason for their emergence? How they were identified and eliminated?

Are there false Hadith still erroneously used by the Ulama? Have they all not been identified?

How it is that some of the Ulama accuse other Ulama of using false Hadith?

Could there be difference of opinion regarding the authenticity of a Hadith? How significant that difference can be? What are the reasons behind such differences? Is there a system for resolving such disputes?

How important it is for the Ulama to state the chain of the narration in a Hadith today while using the Hadith in a decision making, sermon or discourse?

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Allah Rabbul Alamin revealed in the Quran Majid to follow the prophet SAW. But how much of the Prophet Saw's life is sunnah for the muslim? Which parts of his life we should leave out of our practice and which parts we must include? Is massacring an entire tribe and evicting another from their homes a sunnah? Everyone would say that it is not. But what is the formula that enables a muslim to keep a practice of the prophet saw and leave another?

What was the first Hadith Collection that was printed as a book? When and were tat was printed? Is that still available?

Are we following the same organization of the Hadith, e.g. the serial number of the Hadith and the sequence of the books etc., in the Sahih Bukhari as Imam Bukhari organized then in? Same question for the rest of the Hadith collections of the sihah Sittah. It is because different authors referenced them differently and if one does not have the same publication that particular author has used one is unable to follow the reference.

9. Controversies in Hadith

Abou Hamid Muhammed ibn Muhammad Al Ghazzali (b. 1058 C.E.), called the only teacher of the after generations on a level with the four great (Field, C. (Trans.), The Confessions of al- Ghazzali, TRANSLATED FOR THE FIRST TIME INTO ENGLISH BY CLAUD FIELD, M.A., 1909, LONDON: JOHN MURRAY, ALBEMARLE STREET, W. 1909, hereinafter referred vto as 'Field, C., 1909', p. 10) while examining the paths taken by the different kinds of seekers after truth (Field, C., p. 20) pronounced his judgment on the 'the aim of scholastic theology and its results' stated: "God, by means of His Apostle, has revealed to His creatures a belief which is true as regards their temporal and eternal interests; the chief articles of it are laid down in the Koran and in the traditions. Subsequently, Satan suggested to innovators principles contrary to those of orthodoxy; they listened greedily to his suggestions, and the purity of the faith was menaced. God then raised up a school of theologians and inspired them with the desire to defend orthodoxy by means of a system of proofs adapted to unveil the devices of the heretics and to foil the attacks which they made on the doctrines established by tradition" (Field, C., 1909, P. 21).

Moved by an acute sense of responsibility and the desire to safeguard the Sunna of the Prophet, peace be on him, against prejudice and error, the ‘ulama’ have undertaken painstaking efforts to verify the authenticity of hadith. Their tireless travellings and interviews, on a massive scale, for that purpose enabled them not only to obtain information on hadith, but also impressed upon them the difficulty of the challenge they faced over the endless possibilities of error in the accurate rendering of hadith”78.

It seems that methodology operates best at a level of generalization which entails a certain disassociation with particularity and individualized detail. This is perhaps a weakness of methodology in reference especially to social sciences and religion. A total preoccupation with objectivity and scientific method may prove to be a weakness of methodology in these areas. One can imagine, for example, that one may apply the rules of usul al-hadith and disqualify a hadith that may well be authentic. Conversely, it would also seem possible to authenticate a hadith on grounds of methodology that may, upon specific inquiry and research, prove to be spurious. The advice of caution that this analysis conveys is that one should not expect imperviable results through the application of a certain methodology to hadith. This is another way of saying, perhaps, that the

78 Kamali, M. H. (2005), ibid, page 3.

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The Science of Hadith - A Bibliography of the Works in English Language, Working Draft of 07.07.2019 development of even a separate and a fairly rich discipline of ulum al-hadith has not eliminated all doubt over the question of authenticity in hadith”79.

It may also explain perhaps as to why we find the methodological rules of "alum al-hadith to be laden with subsidiary and exceptional rules, which might have been designed to make up for the possible weaknesses of the methodology they were applying. Is this not reflected in the fact, for instance, that the ulum al-hadith consist of over fifty, and according to some estimates, close to a hundred separate branches of learning!”80

Statement of the problem

“It is generally known that the Prophet, peace be on him, discouraged documentation of his own sayings and Sunna at the early stages of his mission in order to preserve the purity of the Quran and prevent the possibility of confusion between the Qur’an and his Sunna”81. Imam Abu Dawud recorded a hadith narrated by Abu Sa'eed Al-Khudri where he said: "We used not to write anything but the Tashah- and the Qur'an."82 In another hadith narrated by Abu Sa'eed al-Khudri which is more specific on the matter states that “The Prophet is thus reported to have said to his Companions: Do not write what I say. Anyone who has written from me anything other than the Qur’an, let him blot it out. You may speak about me and there is no objection to that, bur one who attributes a lie to me deliberately should prepare himself for a place in Hell.”83

“No doubt among the reasons for their fears was the possible confusion of Tradition with the Quranic text, especially because the latter was as yet neither too familiar in the newly conquered provinces nor standardized in its homeland”84. “Umar, who was responsible for the first "edition" of the Qran, did indeed consider the parallel recording of sunnah, which Tradition necessarily overlapped, but rejected the idea after a month's deliberation”85. “What Umar feared most was not ignorant or innocent confusion of texts but the potentially dangerous, even if not deliberately contrived, popular competition that the Prophet's hadlth and sunnah, both oral and written, could pose for the Quran”86. “Zuhri, among others, reported on the authority of Abu Hurairah that so long as Umar was alive the people dared not say "the apostle of Allah said" for fear that cUmar would

79 Kamali, M. H. (2005), ibid, page 4.

80 Kamali, M. H. (2005), ibid, page 4.

81 Kamali, M. H. (2005), ibid, page 22.

82 English Translation of Sunnan Abu Dawud, Volume 4, Compiled by Imam Hafiz Abu Dawud Sulaiman bin Ash’ath, AhâdIth edited & referenced by: Hâfiz Abu Tâhir Zubair 'All Za'l Translated by: Nasiruddin al-Khattab (Canada) Edited by: Huda Khattab (Canada) Final review by: Abu Khaliyl (USA), (hereinafter referred to as the ‘Sunnan Abu Dawud’) The Book Of Knowledge, Hadith No. 3648, graded as ‘Sahih’, Page 211.

83 Kamali, M. H. (2005), ibid, page 22.

84 Abbott, N., 1967, page 7.

85 Abbott, N., 1967, page 7.

86 Abbott, N., 1967, page 7.

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The Science of Hadith - A Bibliography of the Works in English Language, Working Draft of 07.07.2019 have them flogged, imprisoned, or otherwise punished”87. “Umar's fear of such competition could have involved what has come to be known as hadith qudsi, particularly the traditions that start with "God said" or "God says" whether their substance (but not their form) was derived from the "book of Allah," including the Old and New Testaments "book of Allah," including the Old and New Testaments (see e.g. Bukhari II 315, 309; Muslim XVII 165 f.; Ibn Hanbal II 313; Concordance I, 47 and II 48, or from new revelation and inspiration received by Muhammad in addition to the Quran (see e.g. Bukharl IV 231; Muslim XV 116-18; Ibn Hanbal I 162; Concordance I, 183, 1, IV 86, and I 9-11, in several places”88.

“Biblical and extrabiblical literature was aggressively publicized even in the first century by such literate Jewish converts as Kacb al-Ahbar, who was patronized by Umar, his stepson Nauf al-Bakali, and Wahb ibn Munabbih. Because of the Companions' interest in such men and their manuscripts, which were eagerly sought and appropriated by contemporary leading traditionists, Islamic Tradition did indeed come to resemble the Mishna more than any other sacred literature of the "people of the Book." Among prominent Companions known to have shown considerable interest in Jewish books and ideas may be mentioned Ali, Salman al-FarisI, Abu Dharr, and Zaid ibn Thabit, who is said to have learned Hebrew in a Jewish and later became the editor-in-chief of the Uthmanic edition of the Quran”89.

Many prominent Hadith narrators, including Abu Huraira and Ibn Abbas acquired or had access to and memorized Jwish and Christian religious texts90. Discourses with the Jews regarding religious matters were fairly common amonth the companios of the Prophet (SAW) during his life time91. Nabia Abbott suggests that works of the early Muslim scholars such as Abu Nuaim and Ibn Qutaibah’s are “unusually rich in biblical citations”92.

“It thus seems clear that it was not illiteracy nor: failure nor even general reluctance on the part of the Companions to write down hadith that forestalled the early standardization of Islamic Tradition. It was rather cUmar's fear of a development in Islam, parallel to that in and , but particularly in the latter, of a body of sacred literature that could compete with, if not distort or challenge, the Quran”93.

"The student of any phase of early Islam is confronted at the start with that vast body of generally little-read but much-condemned Islamic source material—tradition. The condemnation is largely but not wholly deserved. Tradition, it is true, has brought forth much tares among the wheat. But a good deal of the former is so evident that it can be readily weeded out. Among the rest, the discerning eye alights on patches of golden grain that should be gratefully harvested, even at the risk of

87 Abbott, N., 1967, page 7.

88 Abbott, N., 1967, page 7, footnote No. 25.

89 Abbott, N., 1967, page 8.

90 Abbott, N., 1967, page 9.

91 Abbott, N., 1967, page 7, 8.

92 Abbott, N., 1967, page 9.

93 Abbott, N., 1967, page 10.

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The Science of Hadith - A Bibliography of the Works in English Language, Working Draft of 07.07.2019 gathering in a tare or two. For what garnering of any source of human history is ever entirely free from all risks? Besides, for the tedious task of much weeding, the cautious reaper is rewarded in another direction. These traditions, cast from the start in a conversational and anecdotal vein, have preserved certain human elements that all too frequently are lost sight of alike in meager annals and bulky systematized compilations." (Abbott, N. 1942, Preface, page ix-x).

"The great danger of this particular Islamic source material lies in the indiscriminate use of isolated traditions or of groups of traditions emanating from single, biased sources or from well-defined politicoreligious groups, each seeking to establish that version of "history" that best suited its claims and ambitions. But considerably heavy spade work has been done along the lines of critical research in early Islamic history to expose notorious individual fabricators of tradition and well-organized politico-religious camps expertly at work in the use of this tool as effective propaganda of all sorts and for any occasion. One needs but mention such scholars as Wellhausen, Goldziher, Noldeke, Caetani, and even such extremists as Lammens and Casanova, to realize the great extent of the invaluable service rendered along these lines. The student who profits by this service ere he digs for himself into tradition need not rest from his labors empty handed. For within a reasonable margin of error he can learn to detect the true from the false and the probable from the improbable" ( Abbott, N. 1942, Preface, page x).

"There is tangible evidence of the advanced scholarship and manuscript techniques of the second half of the second century of Islam in the field of history and significant evidence of the early development of these techniques in the field of hadlth proper, with which history shared some of its best methods of professional transmission, oral and written (see pp. 7 ff.) ( Abbott, N. 1957, vol. 1, page 98).

There are accusations from the non-Muslim academics that the Islamic traditions drew on Biblical tales Jewish legends94.

“His followers may have added fancy frills to his words and deeds without, however, inventing the basic core of the latter”95.

“Early oral transmission contributed its share to the disorder of verses”96.

“Like Ibn Ishaq he combines several reports into a single composite narrative and employs poetry for added color”97.

94 Abbott, N., 1957 (Vol. 1), page 41. Abbott referred to, in particular, Tabari’s commentary on the Quran Majid and his history. Tim Holland holds a similar view and expounded greatly on this point.

95 Abbott, N., 1957 (Vol. 1), page 64, footnote No. 1, commenting on the incidents of the meetings at Akaba.

96 Abbott, N., 1957 (Vol. 1), page 71, commenting on the papyri containing the “Campaigns of Muhammad, probably from the Maghazi of Mamar ibn Rashid”.

97 Abbott, N., 1957 (Vol. 1), page 78, commenting on the papyri containing the “Campaigns of Muhammad, probably from the Maghazi of Mamar ibn Rashid”, document No. 5, Oriental Institute No. 17636. About 150- 75/767-91.

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“Ibn Ishaq, as the papyrus illustrates, drew freely on Shi'ite authors and traditionists when their materials suited his purpose. This may have been one of the reasons that led some to accuse him of Shfite partisanship (cf. Irshad Vl 400)”98.

"No exhaustive and slim conjecture. Early Arabic literary papyri hold the up-to-date study exists on the step-by-step evolution key to a fresh approach and a more solid foundation for of scholarly techniques in the early and basic field of Tradition" ( Abbott, N. 1957, vol. 1, page 93, footnote 1).

"Goldziher {Studien II 188-202) still presents the best guide to a general outline history of these practices, though rard is barely touched (p. 221, n. 1). Rosenthal, in his commendable monograph The Technique and Approach of Muslim Scholarship, has no clear cut delimitation either for the historical periods or for the several fields of scholarship. Furthermore, he relies mostly on quite late sources for his chief guides, so that much of his detailed description reflects primarily later practices in the several fields of Islamic scholarship (cf. e.g. his pp. 25 and 27 f. for collation). In the field of Tradition, as in all other fields and phases of Islamic history and cultu re, the lack of adequate firsthand literary materials from the 2d century of Islam and the almost total absence of such materials from the 1st century has led at times to top-heavy theories based on slim conjecture. Early Arabic literary papyri hold the key to a fresh approach and a more solid foundation for the history and interpretation of any phase of early . But until more such papyri are available, the foundational period will continue to suffer comparative neglect to the detriment of all Islamic studies covering this period and later periods. As Rosenthal has suggested in the introduction to his recent work, A History of Muslim Historiography, which, like his Technique, suffers from this very neglect of the foundational period, it may be several more generations before modern Islamic scholarship, a comparative newcomer in the West, is placed firmly and squarely on a solid foundation". ( Abbott, N. 1957, vol. 1, page 93, footnote 1).

"More than a dozen of these are collections of hadith proper, and none gives any evidence of the techniques of transmission indicated in the present papyrus." ( Abbott, N. 1957, vol. 1, page 98, commenting on the papyrus containing the THE TA'RlKH AL-KHULAFA' OF IBN ISHAQ, document no. 6.)

Sometimes the Ulama are facing challenge from the society and the State in implementing them. In Bangladesh a two fatwas issued by the Imams of Mosque and Ulama in 2009 and 2010 where challenged in the constitutional court. Among these in Writ Petition No. 754 of 2010 “(A) village arbitration found [a sixteen years old rape victim] guilty and issued 101 lashes pursuant to fatwa (religious edict) while leaving the alleged rapist unpunished” in the district of Brahmanbaria. “The arbitration also fined the victim’s father Tk.1,000/- and issued another fatwa that her family would be forced into isolation if he failed to pay the fine”. In Writ Petition No. 4275 of 2010 the High Division of the Supreme Court of Bangladesh issued a Rule Nisi

“calling upon the respondents to show cause as to why the imposition of extra-judicial punishment in the name of /Fatwa as evidenced by a news item published in “The Daily Protham-Alo” dated 22.5.2010 under the caption “ 101 lashes to a women in Banchampur, 4 arrested [author’s

98 Abbott, N., 1957 (Vol. 1), page 86-87, commenting on the papyri containing the The Ta'rikh Al-Khulafa of Ibn Ishaq: The Assassination of 'Umar I and the Appointment of the Elective Council, Document 6, Oriental Institute No. 17636. About 150-75/767-91.

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The Science of Hadith - A Bibliography of the Works in English Language, Working Draft of 07.07.2019 translation]”, (Annexure-A) should not be declared to be illegal, without lawful authority and is violative of fundamental rights enshrined in the Constitution and is of no legal effect and why the respondents should not be incorporate various types of articles and educational materials in the syllabus in School, College and University level and particularly in Madrasha level highlighting the supremacy of the Constitution and the Rule of law and discouraging imposition of extra-judicial punishment of any form in the name of execution of Islamic Sharia/Fatwa and/or such other or further order or orders passed as to this Court may deem fit and proper”.

Oldest surviving Hadith Compilations:

See Abbott, N., Studies in Arabic Literary Papyri, Volume 1- Historical Texts, 1957, page 22, footnotes 1, 2, 5; page 23, footnote 8,9,14.

Tirmidi XIII 326 for early circulation of Ibn Abbas materials in writing99.

The argument reflects the statement made by Abu Huraira devoted his life in memorizing the hadith Al-Nabi while the Meccans were preoccupied with market place and the Medians with attending to their lands100.

Prophet Muhammed (SA) “was anxious to have Shafa, a woman scribe, teach his wife Hafsah to write”101.

P. 56, para 2, Abbott, N., 1957 (vol. 1).

Hadith Collections not translated to English:

Jami' Bayan al-'Ilm WaFadlih by ibn 'Adb al-Barr al-Qurtubi (d. 463).

Published edition: Tahqiq by: Abul Ashbal Al-Zuhayri, Publisher: Dar Ibn Hazm. https://kitaabun.com/shopping3/jami-bayan-wafadlih-arabic-barr-p-4410.html

--- Jami' Bayan al-'Ilm wa-Fadlih (Resalah), by Abd al-Barr al-Qurtubi (978-1071 CE). ISBN-10: 9933230395 ISBN-13: 978-9933230395

Sunan al-Darimi, by Ad-Darimi (181 AH – 255 AH/ 869 CE)102. His full name is Abu Muhammad Abdullah bin AbdurRahman bin al Fadhl bin Bahraam103. Published edition: Edited by Husayn Salim

99 Abbott, N., Studies in Arabic Literary Papyri, Volume 1: Historical Texts, Chicago; Illinois: The University of Chicago Press, 1957. Library of Congress Catalogue Card Number: 56-5027, hereinafter Abbott, N., 1957 (Vol. 1), Full text: https://oi.uchicago.edu/sites/oi.uchicago.edu/files/uploads/shared/docs/oip75.pdf. Page 23.

100 Abbott, N., 1957 (Vol. 1), page 28, in footnote No. 2. [Is it in a hadith? Abbott gives no reference.]

101 Abbott, N., 1957 (Vol. 1), page 28, in footnote 6.

102 https://en.wikipedia.org/wiki/Al-Darimi; http://www.marcmanley.com/tag/sunan-al-darimi/

103 https://tasfiyah.com/finishing-sunan-ad-darimi/, accessed 27.11.2018.

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Asad, Dar al-Maghni, 1420 AH / 2000 CE, p. 151-3104. Full text in Arabic: http://www.marcmanley.com/media/books/al-darimi/sunan-al-darimi.pdf

Sahih Ibn Hibban, by Muhammad Ibn Hibban al-Busti [also known as Ibn Habban], died in the year 354/965105. Full text in Arabic: http://www.marcmanley.com/media/books/ibn-hibban/sahih-ibn- hibban-1.pdf

Ta’wil Mukhtalif al-hadith (Cairo, 1326), by Ibn Qutaibah106.

Kitab al-istiqamah fi al-sunnah wa-al-radd ala ahl al-bid-ah wa-al-ahwa (First book regarding the sects ?107), by Nasai (d. 253 /867).

Kitab al-tanbih wa-al-Radd ala ahl al-ahwa wa-al-bid, by Abu al-Husayn al-Malati i (d. 377/987), edited by Sven Dedering, Bibliotheca Islamica IX, Istanbul, 1936108. [Abu'l-Husayn Muhammad b. Ahmad 'Abd al-Rahman al-Malati ?109]

Sa‘id Ibn Al-Musayyib (642-715 CE) of Medina.

10. Conclusion

11. Works reviewed for this bibliography

O’Donnell, P. S., Islamic Studies: A Bibliography (Books—In English), 2003110

WorldCat, an online combined library catalog, provided by the global library cooperative Online Computer Library Center (OCLC), of 6565 Kilgour Place, Dublin, Ohio 43017, United States, hosted at www.worldcat.org. We have searched for the keyword ‘Hadith’ in English language texts111.

104 https://en.wikipedia.org/wiki/Sunan_al-Darimi, accessed 27.11.2018.

105 http://www.marcmanley.com/tag/sunan-al-darimi/, accessed 27.11.2018.

106 Abbott, N., 1957 (Vol. 1), page 36, in footnote 3.

107 http://tavhid.org/en/forum/index.php?topic=5192.0

108 Abbott, N., 1957 (Vol. 1), page 36, in footnote 3.

109 http://www.oxfordreference.com/view/10.1093/acref/9780199754731.001.0001/acref-9780199754731-e- 261

110 Full Text available at: http://www.columbia.edu/cu/lweb/img/assets/5495/Islamic_Studies_bibliog.pdf, accessed last on 28.04.2018.

111 Search results at WorldCat, “Search results for 'ti:Hadith' > 'English'”: https://www.worldcat.org/search?q=ti%3AHadith&fq=ln%3Aeng&dblist=638&qt=first_page, accessed last on 01.05.2018.

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McGill, list comprising the Master and Doctoral dissertations completed by the graduate students of the Institute of Islamic Studies and housed in the Islamic Studies Library at McGill University, 1952- 2006, published at: http://digitool.library.mcgill.ca/R/

Aligarh Muslim University Knowledge Repository at: http://ir.amu.ac.in

12. Instructions to the user of this bibliography

The name of the author, editor or the translator is always used at the beginning of the name of the work. This is except in cases of works contained in multiple volumes and there is more than one translator or authors of the work, such as the work of Tabari comprising forty volumes. In such cases we placed all the volumes of the work together in a numerically ascending order, based on the number of the volume. We have done this for the convenience of the user so that the user finds all the volumes of a single work in one place.

13. Abreviations

MS. = Manuscript.

The Bibliography

Primary Sources:

Quran Majid

Manuscripts

Books 1928 Cairo edition of the Qur-an.

Abdul-Rahman, M.H. (Trans.) The Meaning and Explanation of the Glorious Quran, With Arabic Script, Transliteration, Meaning, Maududi’s & ’s Introductions and Ibn Kathir’s Abridged Explanation (Tafsir), by by Muhammad Saed Abdul-Rahman, Arabic-English, London: MSA Publication Limited, 2007. ISBN for all volumes 978-1-86179-469-7.

Al-Hilali, M.T.; Khan, M. M. (Trans.) The Noble Quran, English Translation of the Meanigs and Commentary, Translation of the meanings of The Noble Qur'an in The English Language By Dr. Muhammad Taqi-ud-Din Al-Hilali and Dr. Muhammad Muhsin Khan, Madinah: King Fahd Complex for the Printing of the Holy Quran, Madinah, K.S.A., 1419 A.H./1998 C.E. Full text: https://archive.org/download/HolyQuran_20130822/Holy%20Quran_text.pdf; https://archive.org/download/Assabile.comTheHolyQuranEnglish_201712/Assabile.com_The_Holy_ Quran_English_text.pdf; https://holybooks-lichtenbergpress.netdna-ssl.com/wp- content/uploads/2010/05/english-quranalhilali-khan.pdf

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Ali, A. Y. (Trans.) The Meaning of the Glorious Quran, Text, Translation and Commentary by Abdullah Yusuf Ali, [Two Volume set], Volume 1 and Volume 2, Cairo: Dar al-Kitab al-Masri, 33 Kasr el-Nil ST., Cairo, Egypt; Beirut: Dar al-Kitab Allubnani, Beirut, Lebanon, First Edition, 1934.

---, The Holy Quran, English Translation and Commentary, with Arabic Text, by A. Yusuf Ali, Arabic- English, Parts I-XV, Lahore (India): Mohammad Ashraf, Kashmiri Bazar, Lahore (India) (later Pakistan), 1934.

---, The Holy Quran, Arabic Text with an English Translation and Commentary, by Abdullah Yusuf Ali, Three Volume Edition, Volume I, containing introductory matter and Soras 1 to IX (Being Parts 1 to X), Volume II, containing Suras IX to XXIX (Being Parts XI to XX), Volume III, Containing Suras XXIX to CXIV (Being Parts XXI-XXX), Lahore (India): Sheikh Mohammad Ashraf, Kashmiri Bazar, Lahore (India) (later Pakistan), 1937. Full text: Volume I: https://ia801603.us.archive.org/15/items/in.ernet.dli.2015.504946/2015.504946.holy- quran_text.pdf; https://ia601603.us.archive.org/15/items/in.ernet.dli.2015.504946/2015.504946.holy- quran_text.pdf, Volume II: , Volume III:

---, The Holy Qur-an, Text, Translation and Commentary, by Abdullah Yusuf Ali, Arabic-English, Two Volumes, New York: Hafner Publishing Company, 1946, First edition, 1934; third edition, 1938, Copyright 1946 by Khalil al-Rawaf112. Full text (Both volumes together): https://ia801300.us.archive.org/14/items/HolyQurAnYusufAliTranslation1946Edition/Holy%20Qur- an%20-%20Yusuf%20Ali%20Translation%20-%201946%20Edition_text.pdf; https://ia801600.us.archive.org/11/items/in.ernet.dli.2015.135657/2015.135657.The-Holy-Qur- an_text.pdf

---, Mushaf Al-Madinah An-Nabawiyah, The Holy Qur-an, English Translation of the Meanings and Commentary, Revised and Edited by The Precidency of Islamic Researchers, IFTA, Call and Guidance, King Fahd Holy Qur-an Printing Complex, 1410 A. H./1989 C.E.. Full text: https://ia600405.us.archive.org/17/items/TheHolyQuranEnglishTranslationoftheMeaningandComm entary/The%20Holy%20Quran%20-%20Abdullah%20Yusuf%20Ali%20IFTA.pdf;

Asad. M. (Trans.), The Message of the Qur'an (With No Commentary), Translated by Muhammad Asad, English only,

Bell, R. The Qur'an, translated, with a critical re-arrangement of the Surahs (2 vols, consecutively paged; Edinburgh, 1937-39).

Husain, A.F.B. (Trans.) The Holy Quran, A Translation With Commentary, According To Shia Traditions and Principles, Part I, Surahs I & II With Introduction, By A. F. Badshah Husain, Published Under The Auspices Of Moayyedul-Uloom Association, Madrasatul Waezin, Lucknow, Printed At The Muslim Press, 16, Canning Street, Lucknow, 1931.

112 A good introduction on Abdullah Yusuf Ali’s translation of the Holy Qur-an can be found here: https://en.wikipedia.org/wiki/The_Holy_Qur%27an:_Text,_Translation_and_Commentary, accesed on 18.02.2019.

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Itani, T. (Trans.), The Quran, Translated to English by Talal Itani, Dallas; Beirut: ClearQuran, 2012. ISBN 978-1467948746. Full text: https://holybooks-lichtenbergpress.netdna-ssl.com/wp- content/uploads/quran-in-modern-english.pdf

Khan, A. H. (Trans.), The Holy Quran, Translated by Dr. Muhammad Abdul Hakim Khan, with short notes, Patiala, Printed at the Rajiner Press by Syed Rajab Ali Shah, 1905.

PALMER, E. H. (Trans.), THE QUR'AN, PART I, CHAPTERS I TO XVI, Delhi; Varanasi; Patna: MOTILAL BANARSIDASS, First Published by the Clarendon Press, 1880, Reprinted by Motilal Banarsidass, 1965, 1970, 1977.

Quran Word By Word English Translation, Full text: https://ia802807.us.archive.org/20/items/QuranWordByWordEnglishTranslation/Quran%20%28E- WBW%29.pdf

Shamis, A. A. (Trans.), Shaykh Muhammad al-Ghazali, A Thematic Commentary on The Quran, Translated From The Arabic by Ashur A. Shamis, Revised by Zaynab Alawiye, Herndon, USA: International Institute of Islamic Thought, 1421 AH/ 2000 AC, Second Printing, November 2005, ISBN 1—56564-260-0 paperback; ISBN 1—56564-261-9 hardback.

Wherry, E. M., A Comprehensive Commentary on the Quran: Comprising Sale’s Translation and Preliminary Discourse together with a Complete Index to the Text, Preliminary Discourse, and Notes by the Reverende E. M. Wherry, M. A., Volume I (1882), Volume III (1885), London: Trubner & Co., Ludgte Hill.

Online Database

The Hadith

Books Abd Allah ibn Abd al-Rahman al-Darimi. Sunan, 2 vols. Damascus, 1349/1940.

Abu Jafar al-Musnadi al-Bukhari (d. 229/844).

Ahmad ibn Shuaib al-Nasai, Kitab al-sunan, 2 vols. Cairo, 1312/1894. al-Baqi, M. F. A. (Ed.), Malik ibn Anas, Al-muwatta, 2 vols., Cairo 1370/1951. al-Hamid, M. M. A. A. (Ed.), Abu Daud Sulaiman ibn al-Ashath’s Sunan, 4 volumes, Cairo, 1354/1935.

Ahmad Ibn Mummad ibn Hanbal, Al-musnad, 6 Vol. Cairo, 1895.

Al-Jamii Al-Sahih Musnad Al- Imam Al-Rabii [pub. Info.]

Darussalam, The Translation of the Meanings of Sahih Al-Bukhari, Arabic-English, Nine Volumes, translated by Dr. Muhammad Muhsin Khan, Riyadh: Darussalam, 1997. ISBN: 9960-717-31-3 (set). Full text: https://archive.org/details/TheTranslationOfTheMeaningsOfSahihAl-Bukhari-Arabic- English9Volumes.

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Darussalam, English Translation of Sahih Muslim, compiled by: Imam Abul Hussain Muslim bin al- Hajjaj, translated by Nasiruddin al-Khattab (Canada), edited by Huda Khattab (Canada), final review by Abu KhaIiyl (USA), Darussalam, Riyadh, 2007, ISBN: 9960-9919-0-3 (set).

Darussalam, English Translation of Sunan Abu Dawud, compiled by Imam Hafiz Abu Dawud Sulaiman bin Ashath, AhadIth edited and referenced by Hafiz Abu Tahir Zubair Ali Zai, translated by Yaser Qadhi (USA), final review by Abu Khaliyl (USA), Darussalam, Riyadh, 2008.

Darussalam, English Translation of Sunan An-Nasai, compiled by Imam Hafiz Abu Abdur Rahman Ahmad bin Shuaib bin Ali An-Nasai, Ahadith edited and referenced by Hafiz Abu Tahir Zubair Ali Zai, translated by Nasiruddin al-Khattab (Canada), edited by, Huda Khattab (Canada), final review by Abu Khaliyl (USA), Darussalam, Riyadh, 2007.

Darussalam, English Translation of Jami At-Tirmidhi compiled by Imam Hafiz Abu Eisa Mohammad Ibn Eisa At-Tirmidhi, translated by Abu Khaliyl (USA), Ahadith edited and referenced by Hafiz Abu Tahir Zubair Ali Zai, final review by Islamic Research Section Darussalam, Darussalam, Riyadh, 2007. ISBN: 978-9960-9967-38 (set).

Darussalam, English Translation of , compiled by Imam Muhammad Bin Yazeed Ibn Majah Al-Qazwini, Ahadith edited, researched and referenced by Hafiz Abu Tahir Zubair Ali Zai translated by Nasiruddin al-Khattab (Canada), edited by Huda Khattab (Canada), final review by Abu Khaliyl (USA), Darussalam, Riyadh, 2007. ISBN: 9960-9881-3-9 (set).

Ibn al-Arabi, Mishqat al-anwar, Cairo, 1369/1950.

Ibn Hanbal, Musnad, 6 vols., Cairo, 1313/1895-96.

Ibn Hanbal, Kitab al-wara, Cairo, 1340/1921.

Ibn Rustah, Kitab al-alaq al-nafisa VII, in BGA VII, 1892.

Jarh wa al-tadil by Abu Hatim al-Razi and his son Abd al-Rahman.

Krehl, L., (Ed.) Muhammed ibn Ismail al-Bukhari, Al-Jami al-sahih, 4 volume, Leiden, 1862-1908.

Malik ibn Anas, Muwatta, Cairo, A.H. 1339.

Muhammad ibn Isa al-Tirmidhi, Sahih, with commentary Aridat al-ahwadhi by Ibn al-Arabi al-Maafiri, 13 vols., Cairo, 1350-53/1931-34.

Muhammad ibn Ismail al-Bukhari. Al-tarikh al-kabir, 5 vols., Haidarabad, 1360-79/1941-59.

Muhammad ibn Yazid ibn Majah, Kitab al-sunan, 2 vols., Cairo, 1313/1895.

Muslim ibn al-Hajjaj, Sahih Muslim bi-sharh al-Nawawi, 18 vols., Cairo, 1929-30.

Musnad al-Rabii b. Habib by Al-Rabii bin Habib Al-Farahidi [pub. Info.]

Muttaqi, Kanz al-Ummal, Hyderabad, 1894-97.

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Nasai, Sunan, Cairo, 1312/1894.

Rahimuddin, M. (Trans.), , English translation, Kitab Bhavan, India, 1996. ISBN- 10: 8171510973; ISBN-13: 978-8171510979.

Sahih Muslim with the Full Commentary by Imam al-Nawawi, Translated and Edited by Adil Salahi, Volume 1, Leicestershire: Islamic Foundation, 2019. ISBN-10: 0860377962, ISBN-13: 978- 0860377962.

Sahih Tirmidhi, 13 vols., Cairo, 1931-34.

--- marginal commentary of Ibn al-Arabi, d. 543/1148.

Siddiqi, A. H.; Al Kushaijri, I. Al H., Sahih Muslim: with explanatory notes and brief sketches of major narrators, Lahore: Muhammad Ashraf, 1990. ISBN: 9694320925 9789694320922

Suyuti, Tabyii al-Sahifah . . . ,Haidarabad, 1334/1915.

Tartib al-Musnad by Abu Ya'qub Yusuf b. Ibrahim Al-Warijlani [pub. Info.]

Online Databases Hadith Collection, [email protected], available at: http://www.hadithcollection.com, accessed 11.12.2018.

Secondary Sources

Manuscripts Muqatil ibn Sulaiman (d. 150/767), The Wujuh wa al-nazair, Oriental Institute No. 17620, About mid- second A.H./mid-eighth C.E. century.

Books

A Abbas ibn al-Fadl al-Ansari, d. 186/802 at the age of 81.

Abbott, N., Aishah, The Beloved of Mohammed, Chicago; Illinois: The University of Chicago Press, 1942. Full text: https://oi.uchicago.edu/sites/oi.uchicago.edu/files/uploads/shared/docs/aishah.pdf

--- Ayer Co Pub, 1973. ISBN 10: 0405053185; ISBN 13: 9780405053184. --- Al Saqi Books, 1985. ISBN 10: 0863560075; ISBN 13: 9780863560071. --- Saqi Books; New Ed edition, 1998. ISBN-10: 0863560075; ISBN-13: 978-0863560071.

Abbott, N., A Ninth Century Fragment of the Thousand Nights, JNES VIII, 1949. Abbott, N., Arabic Paleography, Ars Islamica, VIII, 1949.

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Abbott, N., Studies in Arabic Literary Papyri, Volume 1: Historical Texts, Chicago; Illinois: The University of Chicago Press, 1957. Library of Congress Catalogue Card Number: 56-5027. Full text: https://oi.uchicago.edu/sites/oi.uchicago.edu/files/uploads/shared/docs/oip75.pdf

--- OCLC Number: 786357901

Abbott, N., Studies in Arabic Literary Papyri, Volume 2: Quranic Commentary and Tradition, Chicago; Illinois: The University of Chicago Press, 1967. Library of Congress Catalogue Card Number: 56-5027. ISBN-10: 0226621774; ISBN-13: 978-0226621777. Full text: https://oi.uchicago.edu/sites/oi.uchicago.edu/files/uploads/shared/docs/oip76.pdf. [at page one hundred one (101) on 07.07.2019].

Abbott, N., Studies in Arabic Literary Papyri, Volume 3: Language and Literature, Chicago; Illinois: The University of Chicago Press, 1957. Library of Congress Catalogue Card Number: 56-5027. International Standard Book Number: 0-226-62178-2. Full Text: https://oi.uchicago.edu/sites/oi.uchicago.edu/files/uploads/shared/docs/oip77.pdf

--- University of Chicago Press, 1957. ISBN: 0226621782, 9780226621784.

Abbott, N., The Kurrah papyri from Aphrodito in the Oriental Institute, Chicago University, The Oriental Institute, Studies in ancient oriental civilization, No. 15, Chicago, 1938.

Abbott, N., Two Queens of Baghdad [Chicago, 1946]

Abbott, N., The rise of the North Arabic script and its Kuranic development, with a full description of the Kuran manuscripts in the Oriental Institute, Chicago, University, Oriental Institute publications, L. Chicago, 1939.

Abd al-Aziz al-Duri, Al-judhur al-taritkhiyah li al-shuubiyah, Beirut, 1382/1962.

Abd al-Aziz ibn Abd Allah al-Majishun

Abd al-Karim ibn Abi Bakr al-Samani, Kitab al-ansab, E. J. W. Gibb Memorial series XX, Leyden and London, 1912.

Abd Allah Abd al-Jabbar

Abd Allah ibn Abi Bakar (d. 130 or 135/ 747 or 752)

Abd Allah ibn Abi Najih, d. 132/749-50.

Abd Allah ibn , 213-90/828-903.

Abd Allah ibn Amr ibn al-As

Abd Allah ibn Asad al-Yafii, Mirat al-janan, 4 vols., Haidarabad, 1337-39/1918-20.

Abd Allah ibn Muslim ibn Qutaibah, Tawil mukhtalif al-hadith, Cairo, 1326/1925.

Abd al-Malik . Kitab al-tijan, Haidarabad, 1347 A.H.

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Abd Al-Malik ibn Muhammad (d. 176/792)

Abd al-Rahman ibn Abi Hatim al-Razi, Al-jarh wa al-tadil, 4 vols., Haidarabad, 1360-73/1941-53.

---, Introduction to Jarh, Haidarabad, 1371/1952.

Abd al-Rahman ibn Awf, c.581 CE – c.654 CE.

Abd al-Rahman ibn Mahdi

Abd Al-Razzaq ibn Hammam, 126-211/743-826.

Abd al-Samad ibn Maqil

Abd al-Wahhab ibn Majid al-Thaqafi, 108-94/726-809.

Abdel-Haleem, M., Qur'an and Hadith, In: Winter, Tim, (ed.), The Cambridge Companion to Classical Islamic Theology, Cambridge: Cambridge University Press, 2008, pp. 19-32. Online ISBN: 9781139001816.

Abdul-Gaffaar, S. H., Criticism of Hadith among Muslims with reference to Sunan ibn Maja, London : Ta-Ha Publ., 1986 = 1407 [islam. Zeit]. ISBN: 0907461565 9780907461562

Abdulkader, M.S., The Role of Hadith in Ikhtilaf among Muslim Jurists, M.A. Thesis, McGill, 1983. AS42/M3/1983/A136.

Abdullah, I.; Manas, S. A., Introduction to the sciences of hadith, Kuala Lumpur: Research Centre IIUM, 2006, 2009. ISBN: 9832957982 9789832957980

Abdulkader, M. S., The role of Ḥadīth in ikhtilāf among Muslim jurists, MA Thesis, The Institute of Islamic Studies Faculty of Graduate Studies and Research McGill University Montreal, 1983. Full text: http://digitool.library.mcgill.ca/webclient/StreamGate?folder_id=0&dvs=1526436006140~860

Abdul-Rahman, M.S., Islam Questions and Answers - the Qur'an, 2003

Abdul-Rauf, M., Al-Hadith: introduction and sample texts, Washington, D.C.: The Islamic Center, [1974]. OCLC Number: 5041655

Abdul-Rauf, M., Irrationality of the anti-Hadith heretics, Kuala Lumpur: Yayasan Nadwah Akademi Islam (NADI) Bhd., [1988]. OCLC Number: 970012347.

Abu Abdullah Muhammad ibnu-l-Hasan Ibn Farqad ash-Shaybani, 749/50 – 805.

Abu al-Faraj al-lsfahani, Kitab al-Aghani, 20 vols., Cairo, 1285/ 1868.

Abu al-Fida, Annals, Hafniae, 1789-94.

Abu Ali Ahmad b. Muhammad b. Yakub Ibn Miskawaih (ca.320/932-421/1030). Tajarib al-umam (" 'E. J. W. Gibb Memorial Series'' VII) I

Abu al-Laith al-Samarqandi, Bustan al-arifin, on margins of his Tanbih al-ghafilin, Cairo, 1319/1902.

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Abu al-Samh Darraj ibn Samaan of Egypt.

Abu al-Taiyib al-Lughawi, Maratib al-nahwiyyin, Cairo, 1374/1955.

Abu al-Zinad

Abu Bakr Ahmad ibn Ali al-Khatib al-Baghdadi, Tarikh Baghdad aw Madinat al-salam, 14 vols., Cairo, 1349/1931.

--- Kitab al-kifayah fi Ilm al-riwayah, Haidarabad 1357/1938.

Abu Hanifah, 80-150/699-767.

Abu Hatim al-Sijistani, Kitab al-Muammarin

Abu Hatim al-Sijistani, Kitab al-muammarin, Ignaz Goldziher, Abhandlungen zur arabischen, Philologie II, Leiden, 1899.

Abu Hatim al-Razi and his son Abd al-Rahman, Jarh wa al-tadil

Abu Hatim's biography by his son Abu Hatim Muhammad ibn Hibban ibn Ahmad al-Tamimi al-Busti (died 965)113

Abu Hurairah

Abu Jafar Ahmad ibn Muhammad al-Tahawi (843–5 November 933)

--- Sharh al-Tahawiyah fi al- al-salafiyah [Cairo, 1349]

--- Mushkil al-athar (Haidarabad, 1333) III 71-79

Abu Mashar (d. 170/786 or 787)

Abu Muhammad Abd Allah ibn Ahmad al-Faraghani (282-362/895-973).

--- Mudhaiyal, or Silat.

Abu Nasr Mansur ibn Abd al-Hamid al-Bawardi, editor of Umumi 561 text (p. 96, 97, N. Abbott, 1967)

Abu Nuaim al-Isfahani, Hilyat al-awliya wa-tabaqat al-asfiya, 10 vols., Cairo, 1932-38.

Abu Qilabah

Abu Raja Matr ibn Tahman

Abu Salamah Abd Allah ibn Abd al-Rahman

Abu Tammam Habib ibn Aws al-Tai, (788–845), Naqaid Jarir wa-al-Akhtal.

113 Titu mentioned him.s

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Abu Uthman Amr ibn Baar al-Kinani al-Basri al-Jahiz, Kitab al-Bayan wa al-Tabyin (The Book of eloquence and demonstration)

Adam, N. J., A Bibliography on Hadith and Sunnah Writings in English, [Pub. Info.]. Full text: https://goo.gl/94pw7H; https://www.minhajsalafi.com/kutub/fahares/Web/11067/001.html

Adel, G. A. et. al., Historical Sources of the Islamic World Selected Entries from Encyclopaedia of the World of Islam, 2013

Adem, R. (Trans.), Al- and the Development of Sunni Theology in Samarqand by Ulrich Rudolph, Leiden; Boston: Koninklijke Brill N.V., 2015. ISBN 978-90-04-23415-4 (hardback : alk. paper); ISBN 978-90-04-26184-6 (e-book). Full text: https://goo.gl/4Dv1gv

Adelowo, E. D., Comparative religion: the contents of Yoruba oral traditions, the Qurān, Hadith and the Bible, in Adelowo, E. D., Perspectives in religious studies, Ibadan, Nigeria : Hebn Publishers Plc, 2014. ISBN: 9789780814472 9780814477 9789780814458 9780814450 9789780814465 9780814469

Agha, M. A. (Ed.), Ibn Abd al-Barr, Jami bayan al-ilm wa fadlihi, 2 vols., Cairo, n.d.

Aghani ahl al-hadit ahl al-kutub ahl al-ray

Ahmad Fuad al-Ahwarri, Al-tarbiyah fi al-Islam, Cairo, 1374/1955.

Ahmad, G., A review of the debate between Batalavi and Chakrhalavi: what is the true status of the Holy Quran and the Hadith, Tilford, Surrey: Islam International Publications Ltd, 2014. ISBN: 9781848800656 1848800657. Notes: Originally published in Urdu in Qadian, India, 1902.

Ahmad ibn Muhammad al-Tahawi, Mushkil al-athar, 4 vols., Haidarabad, 1333/1915.

Ahmad ibn Muhammad ibn Sa'id al-Hamdani, known also as Ibn Uqdah (249-332/863-943). The Book of Those Who Transmitted Traditions on the Authority of Ali.

--- The Book of Those Who Transmitted Traditions on the Authority of Zaid ibn Ali.

--- The Book of the Remembrance of the Prophet (Kitab dhikr al-Nabi).

--- Dhikr al-Rasul.

Ahmad, I., The significance of Sunna and Hadith and their early documentation, Thesis presented to the University of Edinburgh for the Degree of Doctor of Philosophy, 1974. Full text: https://www.era.lib.ed.ac.uk/handle/1842/17222?show=full

Ahmad, I., The significance of Sunna and Hadith and their early documentation, Karachi: Bureau of Composition, Compilation and Translation, University of Karachi, 2014. OCLC Number: 963232032

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Ahmad ibn Hammad al-Dulabi (d. post-256/ post-869).

Ahmad ibn Muhammad ibn Khallikan, Wafayat al-ayan, 2 vols., Bulaq, 1299/1882.

Ahmad Ibn Yahya al-Baladhuri

Ahmad ibn Abi Yaqub ibn Jafar ibn Wahb ibn Wadih al-Yaqubi (died 897/8).

---Kitab al-bulddn, ed. M. J. de Goeje, BGA, VII [2d ed.; 1892]

--- Houtsma (Ed.), Tarikh of Ya'qubi (d. 284 or 292/897 or 905)

Ahmad, R., Introduction to al-Hadith, the book of revelation, the book of faith, being Volume 1 in Ahmad, R., Ra fatul bari, sharah Sahih al-Bukhari Ra fat al-bārī, sharḥ aḥīḥ al-Bukhārī, New Delhi: Adam Publishers & Distributors, 2007. ISBN: 8174354565 9788174354563 8174355774 9788174355775

Ahmad, R., Introduction to al-hadith, New Delhi, India: Adam Publishers & Distributors, 2007. ISBN: 8174352570 9788174352576

Ahmad, K., Hadith: A Re-evaluation. Tucson, Ariz.: Monotheist Productions International ; Freemont, CA : Universal Unity, 1997. ISBN: 1881893022 9781881893028

Ahmad Amin

Ahmed, M. M., Message of Hadith, in Ahmed, M. M. (Ed.), Encyclopaedia of Islam, New Delhi, India: Anmol Publications (P) Ltd., (2005). ISBN 10: 8126123397 ISBN 13: 9788126123391, 9788126123391

Ahmed, M. M., Message of Hadith, New Delhi, India: Anmol Publications (P) Ltd., 2008. ISBN: 8126131543 9788126131549. Notes: Also published as: Encyclopaedia of Islam, vol. 29, in Ahmed, M. M. (Ed.), Encyclopaedia of Islam, New Delhi, India: Anmol Publications (P) Ltd., (2005). ISBN 10: 8126123397 ISBN 13: 9788126123391

Akar, S., But if You Desire God and His Messenger - The Concept of Choice in Sahih al-Bukhari, the Finnish Oriental Society, 2006, ISBN 951-9380-66-3, full text: https://journal.fi/store/issue/view/3533

Akhbar al-qudat I

Akhbar Ubaid

Akhter, F., Women And The Development Of Hadith Literature - A Study of Ruwāt, Thesis, 2010 al-Afghani, A. A., Abu Yusuf, Kitab al-athar, Haidarabad, 1355/1936.

Al-Akili, M.M. (Trans.) Ibn Sirin’s Dictionary of Dreams, According to Islamic Inner Traditions, Philadelphia: Pearl Publishing House, 1991. Full text: https://ia802800.us.archive.org/27/items/IbnSirinDictionaryOfDreams/IbnSirin_dictionary_of_drea ms.pdf

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--- (Tran.) Tafsirul-Ahlam: Interpretation Of Dreams: by Imam Muhammad Ibn Sirin, Dar Al-Manarah [Year]. ISSN: 9776005543

Al-Albani, M. N., Hadith is Proof itself in Theology and Law, Miami, Fla. : Daar of Islamic Heritage, ©1995. OCLC Number: 191214531. Full text: http://b-ok.cc/dl/2376059/526dc7; http://l.b5z.net/i/u/6103974/f/The_Hadith_Is_Proof_Itself_in_Belief___Laws_by_Sheikh_Nasr_Al_D een_Albani.pdf al-Amruhi, A. A. et al. (Eds.), Sulaiman ibn Daud al-tayalisi, Musnad, Haidarabad, 1321/1903. al-Ashsh, Y. (Ed.), Abi Bakr Ahmad ibn Ali al-Khatib al-Baghdadi, Taqyid al-ilm, Damas, 1368/1949.

Al-Azami, A. R., (Year Unknown) Fiqh of the Hadeeth

Al-Baghdadi, A., Travelling in the Pursuit of Knowledge: a bilingual rendition of al-rihlah fi talab al- hadith, [S.l.] : DAR AL-ARQAM, 2016. ISBN: 099281362X 9780992813628

Al-Bayquni, U. B. M., Introductory Hadith Studies, Mihrab Publishing; 2nd Revised edition edition 2015). ISBN: 0993004148 9780993004148 al-Fiqqi, M. H. (Ed.), Abu Ubaid al-Qasim ibn Sallam, Kitab al-amwal, Cairo, 1353/1934.

Alfred von Kremer, Culturgeschichte des Orients unter den Chalifen I (Wien, 1875) 224 > 228 ( = Salahuddin Khuda Bukhsh, The Orient under the Caliphs [Calcutta, 1920] pp. 329, 334). al-Ghaffari, A. A. (Ed.), Ibn Shubah, Tuhaf al-uqul an al-rasul, Tehran, 1376/1957.

Alhomoudi, F. A., On the common-link theory, PhD Thesis, Institute of Islamic Studies, McGill University, Canada, 2006, © Fahad A. Alhomoudi, 2006. Full text: http://digitool.library.mcgill.ca/R/8IPLLV51XCK97MKECKXDYFXG2U17PUEVV6YJ6IY7QSHRU5C5CU- 00031?func=results-jump-full&set_entry=000002&set_number=005754&base=GEN01

Alhomoudi, F. A., on the Common-Link Theory, PhD Thesis, Department of Islamic Studies, McGill University, Canada, 2006, Hallaq, Wael B. (Supervisor), PID: 108806. Full text: http://digitool.library.mcgill.ca/R/8IPLLV51XCK97MKECKXDYFXG2U17PUEVV6YJ6IY7QSHRU5C5CU- 00039?func=results-jump-full&set_entry=000003&set_number=005754&base=GEN01 al-Hurini, N. (Ed.), Kitab al-Aghani by Abu al-Faraz al-Isfahani, 20 Vols. Bulaq, 1868.

--- Maqatil al-Talibiyin, Cairo, 1949.

AlI ibn Abi Talhah, d. 123/741 or 143/760, a Syrian, Wujuh wa al-nazair.

Ali ibn Muhammad Al-Madaini (135-215 or 225 or 231/753-830 or 840 or 845 with preference given to 225/840)

--- Musnad.

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Ali, M. A., The Wisdom of Abu-Hanifa, Bradford: AI-MahaduI Islami, 2001. Full text: https://archive.org/download/TheWisdomOfAbuHaneefamaulanaAhmadAli_201512/TheWisdomOf AbuHaneefamaulanaAhmadAli_text.pdf

Ali, M., Maulvi, The Holy Qur-an, 2d ed., London, 1920.

Al-Jazuli, Dala il al-Khairat, MS., Oriental Institute of the University of Chicago.

--- copy, Ahmad of Erzerum at Medina in A.H. 1178, A.D. 1764-65.

Al-Jarallah, S. M., The origins of Hadith: a critical appraisal of a Western approach to the subject, Dissertation: Ph. D. University of Glasgow 1991. OCLC Number: 181847472. al-Kafi, Kitab Fadl al-Ilm, Bab Sifat al-Ilm wa-Fadlihi al-Khaniji, M. A. (Ed.), Ibn al-Jauzi, Manaqib Imam Ahmad ibn Hanbal, Cairo, 1349/1930.

Allah, M. H. (ed.), Ahmad ibn Yahya al-Baladhuri. Kitab ansab al-ashraf, Cairo, 1379/1959. al-Lakhnawi, M. A. A. (Ed.), Muhammad ibn al-Hasan al-Shaibani, Recension of Malik's Muwatta, edited with commentary entitled Taliq al-munajjad, Lucknow, 1297/1880. al-Maraghi, A. A. M. (Ed.), Waki Muhammad ibn Khalaf . Akhbar al-qudat, 3 vols., Cairo, 1366-69/1 al-Munajjid, S. A. (Ed.), Ibn Asakir, Tarikh madinat Dimashq, I, Damascus, 1371/1951.

Al-Qasim ibn Muhammad ibn Abu Bakr As-Siddiq, born 36 or 38 AH; died 106 AH or 108 AH, corresponding to c. 660/662 and 728/730 AD. al-Qudsi, H. A. (Ed.), Ibn Abd al-Barr, Tajrid al-tamhid Ii ma fi al-muwatta, Cairo, 1350/1931. al-Sandubi, H. (Ed.), Jahiz, Kitab al-bayan wa al-tabyin, Cairo, 1366/1947.

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Amin, K., Rethingking: hadith critical methods, Jakarta: Pustaka Mapan Jakarta, 2008. ISBN: 9789791704816 9791704813

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Bayan al-Wahm wa al-Takhlit fi Hadith al-Atit ("The Exposition of Error and Confusion in the Narration of the [Throne's] Groaning"), by Ibn Asakir [pub. Info.]

Baz, A., Obligation of Adhering to the Sunnah, (Year Unknown)

Becker, C. H. (Ed.), Ibn al-Jauzi, Mandqib Umar ibn Abd al-Aziz, Leipzig, 1899.

Bell, The Qur'an, translated, with a critical re-arrangement of the Surahs (2 vols, consecutively paged; Edinburgh, 1937-39). ben Cheneb, M. (Ed.), Abu al-Arab ibn Tamim al-Tammami, Tabaqat Ulama Ifriqiyah, Publications de la Faculte des lettres d'Alger, Bulletin de correspondance africaine" LI-LII, Paris, 1915-20, I 34.

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Berg, H. (Ed.), Routledge Handbook on Early Islam, Routledge, 2017. ISBN-10: 1138821187; ISBN-13: 978-1138821187.

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Birkeland, H., Old Muslim Opposition against Interpretation of the Koran, Avhandlinger utgitt av det Norske Videnskaps-Akademi i Oslo. II. Hist.-filos. Klasse, 1955, No. 1, Oslo, 1955.

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Blecher, J., Said the Prophet of God Hadith Commentary Across a Millennium, University of California Press, 2018. ISBN: 9780520295933, 9780520295940

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Brown, J., The Canonization Of Al-Bukhari And Muslim: The Formation And Function Of The Sunnī Hadith Canon, Leiden and Boston: Brill, 2007. ISSN 0929-2403, ISBN: 978 90 04 15839 9. Full text: http://bookfi.net/dl/1276325/4eee9f; http://b-ok.cc/book/1079602/fb91b1.

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Calder, N. et.al. (Eds.) Classical Islam - A Sourcebook of Religious Literature, New York: Routledge, 2005. ISBN 0-203-63754-2 (Adobe eReader Format), ISBN 0–415–24032–8 (hbk), ISBN 0–415– 24033–6 (pbk).

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Clarke, A; Bewley, A. (Trans.), Mawlana Zafar Ahmad al-Uthmani at-Thanawi (1310/1892– 1394/1974), Qawaid fi ʿUlum al-Hadith, Underlying Principles of the Sciences of Hadith, Also known as Muqaddima Ila as-Sunan, The Introduction to Ila as-Sunan, Originally known as Inha as-Sakan ila man Yutali Ila as-Sunan, Complete Relief for Whosever Studies the Ila as-Sunan, Edited and revised by Mawlana Shamsudduha and Mawlana Dr Mansur Ali, Introduction by Mawlana Dr Mansur Ali, Turath Publishing, 2013.

Coallier, J., Hadith manual, [Barriere, B.C.]: Julien Coallier, ©2011. ISBN: 9781927000274, 1927000270. OCLC Number: 1032919228

Conlan, M. M. (Trans.), The Influence of the Noble Hadith upon the Differences of Opinion amongst the Jurist Imams, Edited by Mufti Muhammad ibn Adam, Turath Publishing 2014. ISBN-10: 1906949255, ISBN-13: 978-1906949259. Full text (Read Only): https://issuu.com/w853/docs/the_influence_of_the_noble_hadith

Conrad, L. I. (Trans.) Abd Al-Duri, The Rise of Historical Writings among the Arabs, Princeton: Princeton University Pess, 1983. ISBN: 0-691-05388-X. Full Text: https://b-ok.cc/dl/3691568/a0070c

Cherni, N., Apostasy in contemporary Islamic thought by Amel Grami, Tunis: Editions Cenatra: National Translation Centre, 2014. 1042198 - GG12. ISBN: 9789973084897 9973084896

Chothia, F., In Defense Of The Prophetic Tradition, A Refutation Of Those Who Deny The Authenticity And Authority Of The Hadith And Sunnah, Johannesburg: Dar al-Ahnaf, [Pub. Year]. Full text: https://darularqammichigan.weebly.com/uploads/1/4/1/8/14187474/______in_defense_of_the_p rophetic_tradition.pdf

Chowdhury, S Z, Introducing Hadith studies: interpretive principles of the Hanafi school, London: Ad- Duha, Dar al-Nicosia, 2015. ISBN: 9781516885275 1516885279

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Colby, F. S., Narrating Muḥammad's night journey: tracing the development of the Ibn Abbās ascension discourse, Albany: SUNY Press, ©2008. ISBN: 9780791475171, 0791475174 9780791475188 0791475182

Conrad, L. I. (Trans.), The Rise of Historical Writing Among the Arabs, Modern Classics in Near Eastern Studies, by Abd Al-Aziz Duri, Princeton: Princeton University Press, 2014. ISBN: 1400853885, 9781400853885.

Cook, D., New Testament citations in the hadith literature and the question of early gospel translations into Arabic, in Grypeou, E. et.al. (Eds), The encounter of Eastern Christianity with early Islam, Leiden; Boston: Brill, 2006. ISBN: 9789047408826 9047408829 9004149384 9789004149380 1281397067 9781281397065

Cook, M., Early Muslim Dogma A Source-Critical Study, 1981

Cook, M., Forbidding Wrong in Islam An Introduction, 2003

Coulson, N. J., A History of Islamic Law, 2011

Crone, P., God's Rule-Government and Islam, New York: Columbia University Press, 2004. ISBN 0- 231-13290-5 (cloth: alk. paper)

D Dakake, M. M., Writing and Resistance: The Transmission of Religious Knowledge in Early Shiism, in Daftary, F.; Miskinzoda, G. (Ed.), The Study of Shii Islam: History, Theology and Law, London; New York : I.B. Tauris, Publishers ; London : in association with the Institute of Ismaili Studies, New York, NY : Palgrave Macmillan. 2014. ©2014. ISBN: 9780857735294 0857735292

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Daniel, N., Islam and the West: The Making of an Image, Edinburgh, 1960.

Daqiq al-Id; Nawawi, I., A Treasury of Hadith - A Commentary on Nawawi's Selection of Prophetic Traditions, 2014.

Dar Al-Arqam (Trans.), al-Khatib al-Baghdadi’s Travelling in the Pursuit of Knowledge – al-Imam Hafiz Abu Bakar Ahmad ibn Ali ibn Thabit al-Khatib al-Baghdadi, Dar al-Arqam, Bilingual edition, 2016. ISBN-10: 099281362X, ISBN-13: 978-0992813628.

Davidson, G., Carrying on the tradition: An intellectual and social history of post-canonical hadith transmission, Chicago. IL : University of Chicago, Ann Arbor, MI : UMI Dissertation Publishing : ProQuest LLC, 2014. 2014. ©2014. Dissertation: (Ph. D.)--University of Chicago, 2014. OCLC Number: 921284342. "UMI Number: 3628067". Full text: Page 63 of 123

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Deen, S. M., Science Under Islam Rise, Decline and Revival, 2007. de Goeje, M. J. (Ed.), Abd Allah ibn Muslim ibn Qutaibah, Kitab al-Shir wa-al Shuara, Lugduni Batavorum, 1904. de Goeje, M. J. (Ed.), Ali ibn al-Husain al-Masudi, Kitab al-tanbih wa-al-ishraf, BGA VIII, 1894. de Goeje, M. J. (Ed.), Bibliotheca geographorum Arabicorum, 8 vols., Lugduni-Batavorum, 1879- 1939. de Goeje, M. J. (Ed.), Ahmad ibn Yahya al-Baladhuri, Kitab Futuh al-Buldan, Lugduni Batavorum, 1886. de Goeje, M. J.; de Jong, P. (Eds.), Fragmenta historicorum Arabicorum, I, Lugduni Batavorum, 1869. de Goeje, M. J. (Ed.), Hamadhani, Kitab al-buldan, BGA, V, 1885. de Goeje, M. J. (Ed.), Muhammad ibn Jarir al-Tabari, Tarikh al-rusul wa-al-muluk – Annales, 15 vols., Lugduni Batavorum, 1879-1901. de Goeje, M. J. (Trans.), Selection from the Annals of Tabari, Edited with Brief Notes and a Selected Glossary, Leiden: Late E. J. Brill, 1902. Full text: https://ia802700.us.archive.org/16/items/selectionfroman00goejgoog/selectionfroman00goejgoog. pdf

Delorenzo (Trans.), A Sufi Study of Hadith by Maulana Ashraf Ali Thanawi, 2010. de Meynard, C. B.; de Courteille, P. (Eds.) Muruj al-dhahab wa-maadin al-jawahir, Les prairies d'or by Ali ibn al-Husain al-Masudi, 9 vols., Paris, 1861-1917. de Slane, M. G. (Trans.), Biographical Dictionary by Ibn Khallikan, Oriental Translation Fund of Great Britain and Ireland Publications LVII, 4 vols., Paris, 1843-71.

Denffer, A. V., Literature on Hadith in European Languages: A Bibliography, The Islamic Foundation, 2007. ISBN-10: 0860370607, ISBN-13: 978-0860370604

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Dickinson E. (Trans.), An Introduction to the Science of the Hadith - Kitab Marifat Anwa Ilm Al-hadith By Ibn al-Salah al-Shahrazuri, Reading: Garnet Publ., c 2006. ISBN: 1859641520 9781859641521 185964158X 9781859641583 Page 64 of 123

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Dickinson, E., The Development of Early Sunnite Hadith Criticism: The Taqdima of Ibn Abi Hatim Al- Razi (240/854-327/938), Leiden; Boston; Kolon: Brill, 2001. ISBN: 90-04-11805-5. Full text: http://b- ok.xyz/ireader/1105377

--- Ann Arbor, Mich.: UMI Dissertation Services, 2001, ©1992. OCLC Number: 641881186. Notes: Photo-Offset reprint. thesis (pH. D.)--Yale University, 1992.

Diwald-Wilzer, S. (Ed.), Ibn al-Murtada, Tahaqat al-Mutazilah, Bibliotheca Islamica, XXI, Beirut, 1961.

Doi, A. Rahman I., Introduction to the Hadith, Traditions of Prophet Muhammad, Sevenoaks: Arewa, 1981. ISBN: 0340267062 9780340267066

--- Kuala Lumpur, Malaysia: A.S. Noordeen, 1998. ISBN: 9679963500 9789679963502

--- [Chicago]: Kazi Publications, 1980. ISBN: 0686646614 9780686646617 1567440312 9781567440317

Donner, F. M., Narratives of Islamic Origins- The Beginnings of Islamic Historical Writing, The Darwin Press, INC., Princeton, New Jersey, 1998. ISBN 0-87850-127-4

Duderija, A., Evolution in the Concept of Sunnah during the First Four Generations of Muslims in Relation to the Development of the Concept of an Authentic Hadith as based on Recent Western Scholarship, Arab Law Quarterly, Volume 26, Issue 4, 01 January 2012, pages: 393 –437, full text: https://goo.gl/5HkUbM

Duderija, A., Evolution in the Canonical Sunni Hadith Body of Literature and the Concept of an Authentic Hadith During the Formative Period of Islamic ought as Based on Recent Western Scholarship, Arab Law Quarterly 23 (2009) 1-27, https://goo.gl/HJW5LQ

Duderija, A. (Ed.), The Sunna and its Status in Islamic Law - The Search for a Sound Hadith, Hampshire; New York: Palgrave Macmillan, 2015. ISBN 978-1-349-57831-3; E-PDF ISBN: 978–1–137– 36992–5; DOI: 10.1057/9781137369925; full text: https://b-ok.cc/dl/2689400/19dfbb; https://www.academia.edu/3772999/The_Sunna_and_its_Status_in_Islamic_law

Dutton, Y., The origins of Islamic law: the Qur an, the Muwaṭṭa and Madinan Amal, New Delhi: Lawman (India) Private Limited, First Indian reprint 2000. ISBN: 81-7504-018-1. Full text: http://b- ok.cc/dl/1203926/f387eb; http://bookfi.net/dl/1401848/12c783; https://epdf.tips/download/the- origins-of-islamic-law-the-quran-the-muwaa-and-madinan-amal.html

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Dyck, V.H., Ahmad Amin- Creating an Islamic Identity, MA Thesis, Montreal: McGill University, 1981. Full text: http://digitool.library.mcgill.ca/webclient/StreamGate?folder_id=0&dvs=1543141301573~681

E Einzelausgabe ans den Bibliotheken von Konstantinopel und Kairo I (Berlin, 1928) 58, No. 77

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Elias (Trans.), A Gift to The Ahlul-hadith by A. B. Jhangawi, 2008

Elias, A. H., Towards Understanding Ahadith, Zam Zam Publishers, 2012. ISBN-10: 9695830897; ISBN- 13: 978-9695830895.

Ellis, A. G., Catalogue Of Arabic Books In The British Museum, Vol. I, The Trustees Of The British Museum, First published 1894, Photolithographic reprint 1967. Full text: https://ns2.alkafeel.net/medea/files/pdf/1489836780.pdf

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English, A. O., (Year Unknown) Bigotry The Dark Danger

Erdil, M., M. Fethullah Gulen’s understanding of Sunnah, A thesis in total fulfilment of the requirements for the degree of Doctor of Philosophy, School of Theology, Faculty of Theology and Philosophy, Australian Catholic University, Research Services, Locked Bag 4115, Fitzroy, Victoria 3065, Australia, 23 JULY 2016. Full text: https://researchbank.acu.edu.au/cgi/viewcontent.cgi?referer=https://www.google.com/&httpsredir =1&article=1587&context=theses

Esack, F., The Qur'an A Beginner's Guide, 2009.

F Fahad, O., A Critical Analysis Of Orientalists' Writings On Islamic Polity, Dissertation Submitted For Tie Degree Of Master Of Philosophy In Political Science Under The Supervision Of Dr. Ishtiao Ahmad, Reader, Department Op Politicial Science, Aligarh Muslim University, Aligarh, February 1989. Full text: http://ir.amu.ac.in/8655/1/DS%201423.pdf

Faraghani, ACCOUNT OF A BATTLE IN THE REIGN OF MUQTADIR PROBABLY FROM THE SILAH OF FARAGHANi, Oriental Institute No. 17640. First half of fourth/tenth century, in Abbott, N., 1957, Vol. 1, P. 109.

Farahat, O., The Foundation of Norms in Islamic Jurisprudence and Theology, Cambridge; New York: Cambridge University Press, 2019. ISBN 9781108476768 (hardback: alk. paper); ISBN 9781108701471 (pbk. : alk. paper). Full ext: https://b-ok.cc/dl/3691774/be0861.

Faris, N. A. (Trans.), Pre-Islamic Beliefs and Tribal Arabic Deities, The Book of Idols, Being a Translation from The Arabic of The Kitab al-asnam by Hisham Ibn-al-Kalbi, London: Princeton University Press, 1952. ASIN: B002G9N1NQ. Full text: https://ia802803.us.archive.org/0/items/KitabAlAsnam/Allat.pdf; https://answering- islam.org/Books/Al-Kalbi/

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Field, C. (Trans.), The Confessions of al-Ghazzali, TRANSLATED FOR THE FIRST TIME INTO ENGLISH BY CLAUD FIELD, M.A., 1909, LONDON: JOHN MURRAY, ALBEMARLE STREET, W. 1909.

Fierro, M., The introduction of hadith in al-Andalus : (2nd/8th-3rd/9th centuries), [S.l.] : [s.n.], [1989?]. OCLC Number: 912572615. Separata de: Der Islam. Vol. 66, 1 (1989).

Fihrist, al-sirah wa-al-mubtada* wa-al-maghazi

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---, Bibliotheca Islamica XXII, Wiesbaden, 1959.

Flugel, G. (Ed.), Muhammad ibn Ishaq al-Nadim, Kitab al-fihrist, Leipzig, 1871-72.

Flugel, G. et al. (Eds.), Muhammad ibn Ishaq al-Nadim, Fihrist al-ulum, Leipzig, 1871-72.

Flugel, G. (Ed.), Mustafa ibn Abd Allah Hajji Khalifah, al-zunun, Lexicon bibliographicum et encyclopaedicum, Oriental Translation Fund of Great Britain and Ireland, Publications, No. 42, 7 vols., London, 1835-58.

Foundation, B., The principles of the science of Hadith, Tehran, Iran: Al-Balagh Foundation, 2001. ISBN: 9644021053 9789644021053

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Furber, M. (Trans.), Chosen Thoughts on the Nomenclature of Hadith Specialists, Nukhbat al-Fikar fi Mustalah Ahl Athar of Ibn Hajar al-Askalani (773-852 AH), 2000?. Full text: https://asimiqbal2nd.files.wordpress.com/2009/06/ibnhajarchosenthoughts.pdf

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George & Marsham, Power, Patronage, and Memory in Early Islam Perspectives on Umayyad Elites, 2018

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Ghazali , M. A. I. et al., The Severity of Anti Hadith Groups (AHG) Thought: Solutions, Challenges and Barriers, - Mediterranean Journal of Social …, 2015, http://www.mcser.org/journal/index.php/mjss/article/download/6473/6203

Ghazizadeh, M. et al., Fuzzy Expert System In Determining Hadith Validity, (2008) Fuzzy Expert System In Determining Hadith Validity. In: Sobh T. (eds) Advances in Computer and Information Sciences and Engineering. Springer, Dordrecht, DOI https://doi.org/10.1007/978-1-4020-8741-7_64

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Gibb, H. (1954). An Introduction to the Science of Tradition. Being Al-madkhal ilā ma'rifat al-Iklīl by al-Ḥākim Abū 'Abdallāh Muḥammad b. 'Abdallāh al-Naisābūrī. Edited with Introduction, Translation, and Notes by James Robson. London: Luzac and Co., Ltd., for the Royal Asiatic Society, 1953. pp. 54 . Journal of the Royal Asiatic Society, 86(3-4), 194-195. doi:10.1017/S0035869X00106823

Gibb, H. A. R., Studies on the Civilization of Islam, Princeton: Princeton University Press, 1962. ISBN 0-691-05354-5, ISBN 0-691-00786-1 pbk. Full text: http://b-ok.org/dl/2706301/c5b533

--- 2014. ISBN: 1400855195, 9781400855193.

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Goiten, S. D. F. (Ed.), Kitab ansab al-ashraf by Ahmad ibn Yahya al-Baladhuri, V, , 1936.

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Goldziher, I., Muslim Studies, Ed. S.M. Stern. London: Georg Allen and Unwin Ltd., 1971.

Goldziher, I.; Sezgin, F., Schools of Koranic commentators. With an Introduction on Goldziher and Hadith: from Geschichte des arabischen Schrifttums by Fuat Sezgin. [Gesamtw.] ed. and transl. by Wolfgang H. Behn, Wiesbaden : Harrassowitz, 2006.. ISBN: 9783447054751 3447054751

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Gordon, M. et. al. (Eds.) The Works of Ibn Wadih al-Yaqubi (3 vols): An English Translation, BRILL, 2018. ISBN-10: 9004356088, ISBN-13: 978-9004356085

Gorke, A.; Pink, J. (Eds.), Tafsir and Islamic intellectual history: exploring the boundaries of a genre, Oxford: Oxford University Press in association with the Institute of Ismaili Studies, 2014. Series: Qur'anic studies series. ISBN: 9780198702061 019870206X

Graham, W. A., Divine Word and Prophetic Word in Early Islam: a Reconsideration of the Sources, with Special Reference to the Divine Saying or Hadith Qudsi, Berlin; Boston: De Gruyter Mouton, [2010] ©1977. Full text: https://b-ok.cc/dl/2612196/9efdda

--- Cambridge, Mass., 1973. OCLC Number: 760283

Grohmann, A., From the World of Arabic Papyri, Al-Maaref Press, 1952

Griffini, Eugenio.

Griffini (Ed.) Zaid ibn Ali, Majmu at al Fiqh, Milan, 1919.

Guenther, A. M., The Hadith in Christian-Muslim discourse in British India, 1857-1888, MA Thesis, MeGill University, 1997, Thesis No. 0-612-43881-3. AS42/M3/1998/G847. Full text: http://digitool.library.mcgill.ca/webclient/StreamGate?folder_id=0&dvs=1526435282465~134

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Muhammad ibn Yusuf al-Kindi. Kitdb al^umara? wa kitdb al-quddh, ed.

Guest, R. (Ed.), Muhammad ibn Yusuf al-Kindi, Kitab al-umara wa kitab al-qudah, E. J. W. Gibb Memorial Series, XIX, Leyden and London, 1912.

Guest, R. (Ed.), Kitab al-Wulah wa-Kitab al-Qudah/zudah - Governors and Judges of Egypt by Kindi, Leiden and London, 1912.

Guest, R., Relations between Persia and Egypt under Islam, in A Volume of Oriental Studies Presented to Edward G. Browne, ed. T. W. Arnold and Reynold A. Nicholson (Cambridge, 1922).

Guidi, I. (Ed.), Indexes to al-Hurini, N. (Ed.), Kitab al-Aghani by Abu al-Faraz al-Isfahani, 20 Vols. Bulaq, 1868, Leyde[n?], 1900.

Guillaume, A., The Traditions of Islam - An Introduction To The Study of The Hadith Literature, Books for Libraries, 1924, ISBN: 0836992601, 9780836992601; reprint, by Kessinger Publishing, 2003, ISBN: 0766159590, 9780766159594.

--- Oxford : Clarendon Press, 1924. OCLC Number: 716330457

--- Oxford, The Clarendon Press, 1924. OCLC Number: 19296727

--- Oxford, The Clarendon Press, 1924. (OCoLC) 647063888

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--- Oxford: The Clarendon Press, 1924. OCLC Number: 647063888

--- Oxford : Clarendon Pr., 1924. OCLC Number: 644286882. Notes: Literaturverz. S. [179] - 180.

--- Beirut, 1966. Khayats Oriental reprint, 13. OCLC Number: 185830701

--- Beirut: Khayats, 1966. OCLC Number: 462835473. Notes: Optryk af 1. edition 1924

--- Beirut, Khayats, 1966. OCLC Number: 582751

--- Beirut, Khayats, 1966. ISBN: 0836992601 9780836992601. Series Title: Khayats oriental reprints, no. 13

--- Beirut, Khayats, 1966. Edition/Format: Print book: English: Repr. d. Ausg. von 1924. OCLC Number: 631086717

--- Beirut, Khayats, 1966. OCLC Number: 491782585

--- Beirut, Khayats, 1966. OCLC Number: 213767470

--- Beirut, Khayats, 1966. Edition/Format: Print book: English: Nachdruck, Oxford, University Press 1924. OCLC Number: 312864461

--- Beirut, Khayats, 1966. OCLC Number: 875655222

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--- Beyrouth, 1966. OCLC Number: 174324741. Khayats oriental reprints, 13.

--- Ann arbor, Mich.: University Microfilms, 1970. OCLC Number: 7072001. Photocopy of: Oxford: Clarendon Press, 1924. -- 23 cm.

--- Lahore, Pakistan: Universal Books, 1977. OCLC Number: 3849748

--- [Place of publication not identified] : Literary Licensing, [2016]. ISBN: 9781258966232 1258966239

--- [Whitefish, MT?] : [Kessinger], [2003]. ISBN: 0766159590 9780766159594

Guirgass, V. (Ed.), Akhbar al-Tiwal by Dinawari, Leiden, 1888.

Guraya, M. Y., The Concept of Sunnah in the Muwatta' of Malik B. Anas, MA Thesis, Department of Islamic Studies, McGill University, Canada, 1969. Full text: http://digitool.library.mcgill.ca/R/8IPLLV51XCK97MKECKXDYFXG2U17PUEVV6YJ6IY7QSHRU5C5CU- 00159?func=results-jump-full&set_entry=000018&set_number=005754&base=GEN01

H Haddad, G. F. (Trans), Encyclopedia of Hadith Forgeries: Sayings Misattributed to the Prophet Muhammad: al-Asrar al-Marfu'a fil-Akhbar al-Mawdu'a By Mulla Ali al-Qari, Manchester: Beacon Books & Media Ltd, 2013. ISBN-10: 0992633508; ISBN-13: 978-0992633509.

Haddad, G. F. et. al., Sunna Notes: Studies in Hadith and Doctrine, United Kingdom: Aqsa Publications; Germany: Warda Publications, 2005. ISBN: 0954754042 9780954754044 9547540424 9789547540422 0954754077 9780954754075

Haddad, G. F., Sunna Notes: Studies in Hadith and Doctrine, Volume 1, Hadith History and Principles, United Kingdom: Aqsa Publications; Germany: Warda Publications, 2005. ISBN: 0954754042 9780954754044 9547540424 9789547540422

Haddad, G. F., Sunna Notes: Studies in Hadith and Doctrine. Volume 3, The Binding Proof of the Sunna, United Kingdom: Aqsa Publications; Germany: Warda Publications, 2006. ISBN: Not Provided.

Haddad, G. F. (Trans.), Tabi`een Kadhib al-Muftari - The Great Asha`ari Scholars, by Ibn Asakir114, English translation of Tabyin Kadhib al-Muftari fima Nusiba ila al-Imam Abi al-Hassan al-Ash'ari, By Imam Ibn Asakir, As-Sunna Foundation of America. Full text: http://www.sunnah.org/aqida/tabyin_kadhib.htm

Haddad, S. (Ed.), Yaqub ibn Shaibah, Musnad... Umar ibn al-Khattab, Beirut, 1359/ 1940.

[Author Info.] Hadith Authenticity, Chapter II In … *Pub. Info.+. Full text: http://eprints.walisongo.ac.id/1584/3/094211086_Skripsi_Bab2.pdf

Haikal, M. H., Hayat Muhammad, Cairo, 1936.

114 Note on Ibn Asakir: http://www.sunnah.org/history/Scholars/ibn_asakir.htm

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Hakam ibn Utaibah

Hakim al-Nisaburi, Kitab al-mustadrak ala al-Sahihain, 4 vols., Haidarabad, 1334-42/1915-23.

---, Kitab marifat ulum al-hadith, Cairo, 1356/1937.

Halabi, Al-Sirah al-Halabiyah, Cairo, 1329.

Halman, H. T., Where two seas meet- The Quranic story of and Moses in Sufi commentaries, Thesis, 2000

Haleem, M.A.S.A., Qur'an and hadith, in Winter, T. (Ed.), The Cambridge companion to classical Islamic theology, Cambridge; New York: Cambridge University Press, 2008. ISBN: 9781139001816 1139001817

Halverson, J. R., Theology and creed in : the Muslim Brotherhood, Asharism, and political Sunnism, New York: Palgrave Macmillan, 2010. ISBN 978-1-349-28721-5; ISBN 978-0-230-10658-1 (eBook), DOI 10.1057/9780230106581. Full text: https://b-ok.cc/dl/1265093/03c344; https://b- ok.cc/book/2680026/d2aff9; http://bookfi.net/dl/1463185/d291af

Hamadhani, Kitab al-buldan

Hamdeh, E., The Necessity of the Hadith in Islam, International Islamic Publishing House (IIPH), Riyadh, 2011. ISBN: 978-603-501-114-3.

Hamid ibn Zanjawaih (d. 251/ 865), Kitab al-targhib wa al-tarhib

Hamidullah, M. (Trans.) Introduction to The Earliest Codification of The Hadith, Kitab Al-sard wa al-fard, by Al-Qazwini, in Hamidullah, M. (Trans.) The Earliest Codification of The Hadith, Kitab Al-sard wa al-fard, by Al-Qazwini, Adam Publishers, 2002. ISBN-10: 8174353658; ISBN-13: 978-8174353658; ASIN: B0015MRBH2

--- New Delhi: Adam Publishers and Distributors, 2005. ISBN: 9788174353658 8174353658

--- New Delhi: Adam Publishers and Distributors, 2010. ISBN -13: 9788174353658; ISBN -10: 8174353658

--- Islamabad: Pakistan Hijra Council, 1991. Further details not available.

Hardy, P., Traditions of Islam: Understanding the Hadith, I.B.Tauris & Co. Ltd, 2007. ISBN: 9781860645808 1860645801

--- I B Tauris & Co Ltd., 2014. ISBN-10: 1860645801, ISBN-13: 978-1860645808

Hamzah al-Isfahani, Tarikh sini muluk al-ard wa-al-anbiya (Annalium) ed. J. M. E. Gottwaldt, I (Lipsiae, 1844), 201-16.

Uthman ibn Said al-Dani.

Hasan al-Basri.

Hasan, I. (Ed), Al-muhkam fi al-naqt al-masahif, Damascus, 1379/1960.

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Hassan ibn Thabit, Dewan, ed. Hartwig Herschfeld, E. J. W. Gibb Memorial Series, XIII, Leiden and London, 1910, P. 19, No. XVI.

Hasan, or Husain, ibn Waqid, d. 157/774; wrote a Tafsir.

Hassan, S., An Introduction to the Science of Hadith, 1999

Hasan, S., An Introduction to the Science of Hadith, Darussalam, Riyadh, 1996. ISBN: 9960-740-61-7.

Hasan, S., A Supplement to ‘An Introduction to the Science of Hadith’, [Pub. Info.]

Harrag F., El-Qawasmeh E., Al-Salman A. M. S., (2011) Extracting Named Entities from Prophetic Narration Texts (Hadith). In: Zain J.M., Wan Mohd W.M.., El-Qawasmeh E. (eds) Software Engineering and Computer Systems. ICSECS 2011. Communications in Computer and Information Science, vol 180. Springer, Berlin, Heidelberg

Hashmi, T. M. (Trans.), Fundamentals of Hadith Interpretation, Trans. of Mabādī Tadabbur-e Ḥadīth by Amīn Aḥsan I lāḥī, 1989.

--- [year] Full text: https://www.meezan.tv/books/fundamentals-of-hadith-interpretation-109

Heller, B., EI, III, 1936.

Hell, J. (Ed.), Jumahi, Tabaqat al-shuara, Leiden, 1916.

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Hirschfeld, The Diwan of Hassan ibn Thabit, London, 1910.

Hirtenstein, S.; Notcutt, M. (Trans.), Muhyiddin , Divine sayings, 101 Hadith Qudsi, Mishkat al-anwar, translated by Stephen Hirtenstein and Martin Notcutt, Oxford: Anqa Publishing, 2008 (2004). ISBN: 978 1 905937 03 5. Full text: http://bookfi.net/dl/1290506/cd29e7; https://b- ok.cc/dl/1093668/ea6ecf

Hitti, P., History of the Arabs, 2d ed.; London, 1940.

[Translator], History of the Arabic Written Tradition Volume 1, Carl Brockelmann, English and Arabic Edition, BRILL; Bilingual edition, 2016, ISBN-10: 9004323309, ISBN-13: 978-9004323308.

--- Brill, Brockelmann in English: The History of the Arabic Written Tradition Online, Koninklijke Brill NV, available at: https://referenceworks.brillonline.com/browse/brockelmann-in-english (access is subject to purchase)

The History of al-Tabari, (Tarikh al-rusul wal-muluk), Volume I, General Introduction and From the Creation to the Flood, translated and annotated by Franz Rosenthal, Albany: State University of New York Press, 1989. ISBN: 0-88706-562 -7, ISBN 0-88706 -563-5 (Pbk.). Full text: https://archive.org/details/TabariEnglish/page/n5 (full series of 40 volumes). Page 73 of 123

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The History of al-Tabari, (Tarikh al-rusul wal-muluk), Volume II, Prophets and Patriarchs, translated and annotated by William M. Brinner, Albany: State University of New York Press, 1987. ISBN 0- 87395-921-3, ISBN 0-88706-313-6 (pbk.). Full text: https://archive.org/details/TabariEnglish/page/n5 (full series of 40 volumes).

Hitti, History of the Arabs, 5th ed. New York, 1951.

Holtzman, L.; Ovadia, M., On Divine Aboveness (al-Fawqiyya): The Development of Rationalized Hadith Based Argumentations in Islamic Theology, in Friedmann, Y., (Ed.), Rationalization in Religions: Judaism, Christianity and Islam, Berlin, Boston: De Gruyter, 2018. Online ISBN: 9783110446395, https://doi.org/10.1515/9783110446395-014, Book DOI: https://doi.org/10.1515/9783110446395.

Hoosen, A. K., Imam Tirmidhi's contribution towards Hadith, Newcastle, South Africa: A.K. Hoosen, 1990. OCLC Number: 988375203

Hoover, J., Perpetual creativity in the perfection of God: Ibn Taymiyya's Hadith commentary on God's creation of this world, Journal of Islamic Studies, 2004, http://eprints.nottingham.ac.uk/28044/

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Huart, C. (Ed.), Al-Mutahhar ibn Tahir al-Maqdisi, Kitab al-bad wa-al-tarikh, Le livre de la creation et de L’histoire, 6 vols., Paris, 1899-1919.

Humaydi, A. B. Z., Musnad, Ed. Habib ar-Rahman al-Azami, 2 vols. Karachi: al-Majlis al-Ilmi, I963 A.D.

Humphreys, R. S., Islamic History A Framework for Inquiry, 1991

Hussain, A. M., Anti hadith's falsehood has vanished! truth has prevailed, Kuala Kangsar Dr. Mohamed Amir bin Meera Hussain 2003, OCLC Number:95641230

Husn al-muhadarah.

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Ibn Abd al-Barr, Kitab al-istiab fi marifat al-ashab, 2 vols., Haidarabad, 1336/1917.

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Ibn Abi Daud, Kitab al-masahi

Ibn Abi Tahir Taifur, Balaghat al-nisa, (Najaf, 1361/1942)

Ibn al-Arabi al-Maafiri

Ibn al-Athir

Ibn al-, Mudkhal ila tanmiyat al-amal, Cairo, 1348/1929.

Ibn al-Jauzi, 510-97/1116-1200, Tarikh Umar ibn al-Khattab, Cairo, 1342/1924.

---, Sifat al-Safwah, 4 vols., Haidarabad, 1936-37.

---, Talbis , Cairo, 1347/1928.

---, Talkih fuhum ahl ilatar fi muhtasar assiyar walahbar nach der Berliner Handschrift untersucht von Carl Brockelmann, Leiden, 1892.

Ibn al-Imad, Shadharat al-dhahab, Cairo, 1350/1931.

Ibn al-Jarud al-Tayalisi, Musnad

Ibn al-Mubarak, 118-81 /736-97.

Ibn al-Muqaffa

Ibn al-Qaisarani, Kitab al-jam bain kitabai Abi Nasrs al-Kalabadhi wa Abi Bakr aI-Isbahani . . . fi rijal al-Bukhari wa Muslim, 2 vols., Haidarabad, 1323/1905.

Ibn al-Sikkit, copy dated 243/858 of Tarikh al-Arab in Georges Vajda, Album de paleographie arabe, Paris, 1958, Pls. 1 and 3.

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Ibn Babuyah (d.381/991), Risalat al-itiqad, trans. Asaf A. A. Fyzee ("Islamic Research Association Series, No. 9 [London and New York, 1942])

Ibn Hanbal, Al-musnad I, 1365/1946.

Ibn Hajar al-Asqalani, Fath al-bari bi skarh Sahih . . . al-Bukhari IX, Cairo, 1325/1907.

Ibn Hajar al-Askalani, Kitab al-Isabah, Calcutta, 1873.

---, Lisan al-mizan, 6 vols., Haidarabad, 1329-31/1911 -13.

Ibn Hazm (d. 456/1064), Kitab al-fasil fi al-milal wa-al-ahwa wa-al-nihal (Cairo, 1317-21) V

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--- THE SlRAH OF IBN HISHAM THE SECOND MEETING OF 'AQABAH, PERF No. 665. First half of third/ninth century, in Abbott, N., 1957, Vol. 1, p. 61.

Ibn Ishaq, The Tarikh Al-Khulafa of Ibn Ishaq: The Assassination of Umar I and The Appointment of The Elective Council, in Abbott, N. 1957, Vol. 1, P. 80.

Ibn Juraij (d. 150/767)

Ibn Khalid, A. (Trans.), Travelling in the Pursuit of Knowledge, *Translation of ‘al-Rihlah fi Talab al-Hadith’ by al- Baghdadi] Dar al-Arqam Publishing, 2014. ISBN 0992813628.

Ibn Khaldun, Tarikh [Cairo, 1867].

Ibn Kathir, Al-bidayah wa al-nihayah, 14 vols., Cairo, 1351-58/1932-39.

Ibn Manzur, Lisan al-Arab, 20 vols., Cairo, 1300-1308/1882-91.

Ibn Qutaibah (pseud.), Kitab al-Imamah wa al-Siyasah (Cairo, s.a.), I, 133.

---, Tawil mushkil al-Qur-an.

Ibn Sad, al-maghazi wa-al-mubtada

Ibn Sad, Kitab al-Tabaqat al-Kabir, Volume 1 & 2 of the Sachau edition, Translation by S. Moninul Haq, Pakistan Historical Society, 1967; 1972.

--- 1986. ISBN: 8171511279, 9788171511273.

--- New Delhi: Kitab Bhavan, 1999. ISBN-10: 8171511279 (set), ISBN-13: 978-8171511273, Book Code/ Product Code: No. ZZZ013

--- New Delhi: Kitab Bhavan, 2009, Volume 1 & 2. ISBN: 9171511279, 8171511287, 9788171511280.

--- New Delhi: Kitab Bhavan, Volume 1. ISBN: 9171511279

--- New Delhi: Kitab Bhavan, India, 1972, Vol I (pp. 601), Vol II (pp. 496), ISBN: 81-7151-127-9 (set). [?]

--- Translation by Bewley, Volume III (of the Sachau edition) - The Companions of Badr, Ta-Ha Publishers Ltd., 2013. ISBN: 9781842001332

--- Volume VII (of the Sachau edition) - The Men of Madina, Ta-Ha Publishers Ltd. [year]. ISBN: 1897940688

--- Volume VIII (of the Sachau edition) - The Women of Madina, Ta-Ha Publishers Ltd. [year]. ISBN: 1897940246

--- Volume XI (of the Sachau edition) – The Scholars of Kufa, Ta-Ha Publishers Ltd., 2012. ISBN: 9781842001240.

Ibn Sad, Tabaqat, 9 vols.; Leiden, 1905-40.

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Ibn Tahir al-Baghdadi (d. 429/1037), Kitab al-farq bain al-firaq, (Cairo, 1328)

Ibn Umar

Ibn Uqdah, THE DHIKR AL-NABl, ZAIDITE HISTORY OF THE PROPHET AND HIS FAMILY, Oriental Institute No. 17638, Late third/ninth century to early fourth/tenth century , in Abbott, N., 1957, Vol. 1, p. 100.

Ibn Wahb, 125-97/742-812, Jami

Ibrahim, E.; Johnson-Davies, D. (Trans.) An-Nawawi’s Forty Hadith, Cambridge, UK: The Islamic Texts Society, 1997.

Ibrahim ibn Ali , Al-dibaj al-mudhahhab fi marifat ayan ulama al-madhhab, Cairo, 1351/1932.

Ibrahim ibn Ishaq al-Harbi, 198-285/813-99, Gharib al-hadith, 5 volumes, Hajji Khalifah, IV 323.

Ibrahim ibn Yazid al-Taimi

Ibramsa, H. R., The development of the science of Hadith: an analytical study of Ibn Hajar's contribution to the science of Hadith with special reference to his "Nukhbat al-Fikr", Thesis (Ph. D.) Temple University, 1999. Catalog Record ID: 991005417199703811 OCLC Number: 54704225.

Ikrimah, d. 105/723 or 107/725.

Irshad, al-mubtada (= mabda) wa-al-maghazi

Irshad, al-siyar wa-al-maghazi

Ishaq ibn Rahawaih, 161-238/777-852.

Islahi, A. A.; Hashmi, T. M., Fundamentals of hadith interpretation, Lahore, Pakistan: Al-Mawrid, 2009. Notes: An English translation of Mabadi tadabbur-e ḥadith. ISBN: 9789698799649 9698799648. Full text (read only): https://issuu.com/webmaster.jag/docs/15_fundamentals_of_hadith_interpret

Islahi, A. A.; Rauf, S. A., Basic principles for the study of Hadith, Lahore, Pakistan: Islamic Pub., 1997. OCLC Number: 489629250

Islam, M. B. H. E., Clarification on the anti hadith concept, Kuala Lumpur : Islamic Affairs Division, Prime Minister's Department, 1996. ISBN: 9830420442 9789830420448

Islamic culture

IslamKotob, Islamic Studies Book 1 For Teenagers

Ismail ibn Abd al-Rahman al-Suddi (d. 127/744)

Ishaq ibn Bishr

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Ishaq, M., India's contribution to the study of Hadith literature: a survey of the growth and development of Hadith literature in the sub-continent of Pakistan and India from the earliest time down to the nineteenth century, together with the lives and the works of the leading Muhaddithun of the time, Dacca, Bangladesh : The University of Dacca (East Pakistan), 1955. Series: University of Dacca Bulletins, 22. OCLC Number: 56007661. Full Text: https://ia800308.us.archive.org/19/items/IndiasContributionToTheStudyOfHadith/IndiasContributio nToTheStudyOfHadith.pdf

Izz al-Din Ali ibn Muhammad ibn al-Athir, Usd al-ghabah fi marifat al-sahabah, 5 vols., Cairo, 1285- 87/1868-70.

J Jabali, F., A study of the Companions of the Prophet: geographical distribution and political alignments, Thesis, McGill University. AS42/M3/1999/J334.

Jabali, F., The Companions of the Prophet- A Study of Geographical Distribution and Political Alignments, BRILL, LEIDEN · BOSTON, 2003.

Jabir ibn Abd Allah al-Ansari, d. 78/697.

Jahangir, K. A., HADISER NAME JALIATI (Fabrication in the name of Hadith), Jhenidah: As-Sunnah Pablications, 4th eddition, July 2013. ISBN: 978-984-90053-3-9.

Jahiz, Al-hayawan, I, 1356/1938.

Jalal al-Din al-Suyuti, Husn al-muhadarah fi akhbar Misr wa al-Qahirah, 2 vols., Cairo, 1299/1882.

---, Kitab al-itqan fi ulum al-Quran, Cairo, 1318/1900.

---, Tadrib al-rawi fi sharh Taqrib al-Nawawi, Cairo, 1307/1889.

Jalil, T., Sunnah and its Preservation, in Jalil, T., Notes On Entering Deen Completely, EDC Foundation, 2014. Full text: https://archive.org/details/NotesOnEDC, accessed on 30.04.2018

Janin, H., The Pursuit of Learning in the Islamic World, 610-2003, 2005.

Jarh, Taqdimah

Jawad Ali, Tarikh al-Arab qabl al-Islam.

Jawas, Y. A. K., The Status Of Sunnah Within The Shariat Of Islam, (Year Unknown)

Jeffery, .., Materials for the History of the Text of the Quran, Leiden, 1937.

Jeffery, A. (Ed.), Two Muqaddimas to the Quranic Sciences, Cairo, 1954.

Jeffery, A., (Ed.) Ibn Abi Daud, Kitab al-masahif, Leiden, 1937.

Jones, L. B., The People of the Mosque, London, 1932.

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Juynboll, G.H.A., Encyclopedia of Canonical Hadith, Leiden: Brill, 2007. ISBN: 9789004156746 9004156747

Juynboll, G. H. A., Muslim Tradition: Studies in Chronology, Provenance and Authorship of Early Hadith, Cambridge: Cambridge University Press, 1983. ISBN 978-0-521-25382-6 hardback, ISBN 978- 0-521-08516-8 paperback

--- Digitally printed version 2008, full text: http://b-ok.xyz/ireader/871745; http://www.almuslih.org/Library/Juynboll,%20G%20-%20Muslim%20Tradition.PDF

Juynboll, G. H. A., The Authenticity of the Tradition Literature: Discussion in Modern Egypt. Leiden: E.J. Brill, 1969 A.D.

Juynboll, T. W. J.; Matthes, B. F. (Eds.), Al-nujum al-zahirah fi muluk Misr wa al-Qahirah, Annals, by Abu al-Mahasin Yusuf , 2 vols., Lugduni Batavorum, 1852-61.

K Khalidi, T., Islamic Historiography: The Histories of Mas’udi, New York: State University of New York Press 1975. Isbn 10 asin: 0873952820; print isbn 13: 9780873952828; ebook isbn 13: 9780585069968.

--- SUNY Press; First Edition, 1975. ISBN-10: 0873952820, ISBN-13: 978-0873952828

Kamali, M. H., A textbook of Hadith studies: authenticity, compilation, classification and criticism of Hadith, 2005

---2014 edition

--- Markfield: The Islamic Foundation, 2016. ISBN: 9780860374350 0860374351 9780860374503 0860374505

Kamali, M. H., Hadith methodology: authenticity, compilation, classification and criticism of hadith, Petaling Jaya: Ilmiah Publishers, 2002. ISBN: 9832092752 9789832092759

Kandhalvi, M. I., The Fundamental Confilicts Between Islam And Qadiyaniyat, by: Hazrat Moulana Mohd Idrees Kandhalvi, Edited by Moulana Mohd Abdul Qavi, Barakaath Book Depot Hyd., 2005

Karabacek

Kathir ibn Marrah

Kattani

Kayum, S. A., A Critical Analysis Of The Modernists And Hadeeth Rejecters, Quran Sunnah Educational Programs, 2008. Full text: https://ia801207.us.archive.org/2/items/ACriticalAnalysisOfTheModernistsAndHadeethRejecters/A %20critical%20Analysis%20of%20the%20Modernists%20and%20Hadeeth%20Rejecters.pdf

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Kenya, H. A. O., Hadith: proceedings of the Annual Conference of the Historical Association of Kenya, Nairobi : East African Publ. House, 1968-, OCLC Number: 183413432.

Kern, F. (Ed.), Tabari, Kitab ikhtilaf al-fuqaha, Cairo, 1320/1902.

Khalid ibn Madan

Khalidi, T., Arabic Historical Thought In The Classical Period, Cambridge: Cambridge University Press, 1996 (1994). ISBN 0 521 46554 0. Full text: http://b-ok.cc/dl/921114/b103e9; http://bookfi.net/dl/1117120/ca54f3

Khalifa, R., Quran, Hadith, and Islam. Fremont, CA: Universal Unity, 2000

Khan, I. A., Authentication of Hadith Redefining the Criteria, The International Institute of Islamic Thought, USA, 2012, ISBN 978-1-56564-448-9

Khan, I. A.; Lake, A., Authentication of Hadith: redefining the criteria, Herndon, Va.; London: International Institute of Islamic Thought, ©2012. ISBN: 9781565645905 1565645901

Kharijah Ibn Zayd Ibn Thabit, Born 30 AH/650 CE (Medinah), died 99 AH/719 CE or 100 AH (Medinah).

Khair al-Din al-Zarkalf, Al-alam, Cairo, 1345-47/1927-28.

Khatib, Kifayah

Kiani, T. M. (Trans.), The Mukhtasar al‐Quduri: A Manual of Islamic Law According to the Hanafi School, Translated from the Arabic with Introduction and notes by Tahir Mahmood Kiani, Taha Publishers LTD. 2010. ISBN 9781897940709.

Kitab fi al-uqul

Kodir, F. A., Hadîth and gender justice: understanding the prophetic traditions, Cirebon: Fahmina Institute, 2007. ISBN: 9789792591040 9792591044

Kister, M.J., Legends in tafsir and ḥadith literature: the creation of Adam and related stories, in Rippin, A., Approaches to the history of the interpretation of the Qur'an, Piscataway, New Jersey: Gorgias Press LLC, 2013. ISBN: 9781607240464 1607240467

Kister, M.J., On 'concessions' and conduct: a study in early Hadith, in Juynboll, G H A, Studies on the first century of Islamic society, Carbondale: Southern Illinois University Press, ©1982. ISBN: 0809310627 9780809310623.

Kister, M.J., Society and religion from Jahiliyya to Islam, Aldershot, Hampshire, Great Britain: Variorum; Brookfield, Vt., USA: Gower Pub. Co., ©1990. Series: Collected studies, CS327. ISBN: 0860782778, 9780860782773.

Kister, M J., Studies in the Jahiliyya and early Islam, Jerusalem: [publisher not identified], 731 (?) [possibly 1970/1971], OCLC Number: 615461411.

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Kitab al-Aghani, 20 vols., Cairo, 1285/1868.

Kendall, E. Khan, A., Reclaiming Islamic tradition: modern interpretations of the classical heritage, Edinburgh: Edinburgh University Press, [2016] ©2016. ISBN: 9781474403115 1474403115.

Kern, F. (Ed.), Tabari, Kitab ikhtilaf al-fuqaha.

Koya, P.K. (Ed.), Hadith and Sunnah - Ideals and Realities, Lahore: National Book Service, 1996. Full text: https://ia800805.us.archive.org/16/items/HadithandSunnahIdealsandrealities/HadithandSunnah- idealsandrealities_text.pdf

Ktirkis Awwad, Khazain al-kutub al-qadimah fi al-Iraq, Baghdad, 1367/1948.

Kurd Ali

L Laith ibn Abi Salim, or Sulaim; d. 143/760.

Lammens, Fatima et les filles de Mahomet, Rome, 1912.

Lammens, H., Islam - Beliefs and Institutions, Trans. E.D. Ross. London: 1929 A.D.

Lammens, H., LeTriumvirat, Milanges de la Faculti oriental, IV, 1910.

Lammens, H., L’Arabie occidentale avant L’hegire, Beyrouth, 1928.

Lane, E. W., An Arabic-English Lexicon, Book 1, London and Edinburg, 1863-93.

Layla, M. A., The Quran and the Gospels- A Comparative Study, 1997

Lecture - (Year Unknown) Foundations of The Sunnah

Leghaei, S. M., Sciences of Hadith, Al-Islam.org, (Year Unknown)

Leone Caetani, September 12, 1869 – December 25, 1935.

Le Taqrib de en Nawawi traduit et annote par M. Marcais, Journal asiatique, 9th series, XVII, 1901, 528.

Levi-Provencal, E. (Ed.), Musab ibn Abd Allah al-Zubairi, Kitab nasb Quraish, Le Caire, 1372/1953.

Librande, L. T., Contrasts in the Two Earliest Manuals of 'Ulum al-Hadith: the Beginnings of the Genre, PhD Thesis, McGill University, 1976, C4/.L697c, eScholarship id: 108862, OCLC Number: 893119631. Full text: http://digitool.library.mcgill.ca/R/8IPLLV51XCK97MKECKXDYFXG2U17PUEVV6YJ6IY7QSHRU5C5CU- 00143?func=results-jump-full&set_entry=000016&set_number=005754&base=GEN01

Librande, L. T., Three Western Scholars and Islamic Tradition: Opinions on its Early Development, MA Thesis, McGill University, 1973. C4/.L697t

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Limba, M. (Trans.), An Introduction to Hadith: History and Sources by Ali Nasiri, MIU Press, 2013. ISBN: 1907905081, 9781907905087.

Loewinger, D. S.; Somogyi, J. (Ed.), Ignace Goldziher memorial volume, Budapest, 1948. OCLC Number: 682024373

Lofgren, O. (Ed.), Hamdani, Al-iklil, Bibliotheca Ekmania, LVIII, Uppsala, 1954.

Lowry, J. E. (Trans. & Ed.), The epistle on legal theory by Muhammad ibn al-Shafi'I, New York: New York University, ©2013. ISBN: 9780814769980 0814769985 0814729312 9780814729311 0814769942 9780814769942

Lucas, S. C., Constructive critics, Ḥadīth literature, and the articulation of Sunnī Islam: the legacy of the generation of Ibn S ad, Ibn Ma īn, and Ibn Ḥanbal, Leiden: Brill, 2004, Series: Islamic history and Civilization, Studies and texts, 51. ISBN: 9004133194 9789004133198

Lucas, S. C., Hadith and Sunna, in Allen, R.; Toorawa, S. M., Islam: a short guide to the faith, Grand Rapids, Mich.: William B. Eerdmans Publishing Company, 2011. ISBN: 9780802866004 080286600X

Lunde, P.; Stone, C. (Trans. & Eds.) Masudi - The meadows of gold: the Abbasids by Mas udi, Routledge, 1989. ISBN-10: 9780710302465; ISBN-13: 978-0710302465

--- London and New York: Kegan Paul International, 1989. ISBN: ISBN 0 7103 0246 0.

--- Abingdon, Oxon; New York: Routledge, 2010. ISBN: 9781136145223, 1136145222, 9780203037997, 0203037995

--- Independence: Taylor and Francis, 2013. First published in 1989. ISBN: 9781136145223 1136145222

--- [Place of publication not identified]: TAYLOR & FRANCIS, 2015. ISBN: 1138980617 9781138980617

Lut ibn Yahya ibn Sa'id ibn Mikhnaf Al-Kufi, (died AH 157/773 or 774). Al-shura wa- maqtal Uthman (sic! = 'Umar}) or The Elective Council and the Assassination of 'Uthman.

M Maarif

MacDonald, E. M., The Position of Women as Reflected in Semitic Codes of Law, Toronto, 1931.

Madani, M. I. M., The preservation of Hadith- A Brief Introduction to the Science of Hadith, New York: Madania Publications, 2010. ISBN: 9781936157020 1936157020

Madelung, W., The : A Study of the Early Caliphate, Cambridge University Press, 1998. ISBN: 0521646960, 9780521646963.

Mahmud, K., The Authenticity of Hadith, Lahore, Pakistan: Dar-ul-Maarif; Manchester, U.K.: Can be had from the Islamic Academy of Manchester, 1988. OCLC Number: 309743702. Page 82 of 123

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Majallat al-majma al-Ilm al-Iraqi, Baghdad, 1369/1950.

Makhul al-Shami

Malik, Al-muwatta [Cairo, 1921]

Maloush, T. A. H., Early Hadith literature & theory of Ignaz Goldshir, PhD Thesis, University of Edinburgh, ISNI: 0000 0001 3617 713X, 2001

Mamar ibn Rashid, The Maghazi.

--- CAMPAIGNS OF MUHAMMAD PROBABLY FROM THE MAGHAZl OF MA'MAR IBN RASHID, Oriental Institute No. 17635. Late second/eighth century, in Abbott, N., 1957, VOL. 1, P. 67.

Mangera, A., A critical edition of Abul‐Layth al‐Samarqandis Nawazil. PhD Thesis. SOAS, 2013. http://eprints.soas.ac.uk/17840. Full text: http://eprints.soas.ac.uk/17840/1/Mangera_3549.pdf

Maqdisi, al-mubtada (= mabda) wa-al-maghazi

Maqdisi, Kitab al-bad wa al-tarikh, publie et traduit . . . par CI. Huart, "Publications de l’icole des langues orientales vivantes," 4. ser. Vols. XVI-XVIII and XXI-XXIII, Paris, 1899-1919, IV.

Maqrizi, Khittat, Cairo, 1270/1853.

Margoliouth, D. S. (Ed.), Abd al-Karim ibn Muhammad al-Samani, Kitab al-ansab, E. J. W. Gibb Memorial Series, XX, Leyden and London, 1912.

Margoliouth, D. S. (Ed.) Yaqut ibn Abd Allah, Kitab Irshad al-arib ila marifat al-adib - Dictionary of learned men, E. J. W. Gibb Memorial series VI, 7 vols., Leyden, 1907-27.

Margoliouth, D. S., Mohammed and the Rise of Islam, London, 1927.

Marston, S. R., The Musnad of al-Tayalisi: a study of Islamic hadith as oral literature, PhD Thesis, Hartford Seminary Foundation, 1970. OCLC Number: 640395792.

Martin Plessner in EI III, 1936, 711 f.

Martin Sprengling, Professor.

Masood, A., Refutation of Schacht's anti-hadith views, Zaria, Nigeria: Centre for Islamic Legal Studies, Ahmadu Bello University, 1988, OCLC Number: 25194518

Massignon, L., Recueil de textes inedits concernant de la mystique en pays d'Islam, Collection de textes inedits relatifs a la mystique musulmane, I, Paris, 1929.

Masud, M. K., Trends in the interpretation of Islamic Law as reflected in the Fatāwā literature of the Deoband School, Thesis, McGill University. MG1/.M4245t

Masudi, al-maghazi wa-al-siyar

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--- almaghazi wa-al-siyar wa-akhbar al-mubtada

--- (Kitab) al-maghazi

--- (Kitab) al-siyar

--- (Kitab) akhbar al-mubtada

--- Nazm al-jawahir fi tadbir al-mamalik wa-al-asakir (see Tanbih, p. vi).

Maujood, S. U. A. A., The Biography Of Imam Saeed Bin Musayyab, Darussalam Publishers, 2006. ISBN-10 9960980138; ISBN-13 9789960980133

--- Darussalam Publishers, 2015.

--- ISBN-10: 5511199435; ISBN-13: 978-5511199436.

--- Darussalam Publishers, ISBN 9789960980133.

Mawardi, Kitab al-Ahkam al-Sultaniyah, Cairo, A.H. 1298.

McPartlan, M. A., The Contribution Of Qur’an And Hadit Early Islamic Chronology, Doctoral Thesis, Presented at the University of Durham, Department of Philosophy, 1997. Full text: https://core.ac.uk/download/pdf/108173.pdf

Meherally, A., Myths and realities of Hadith: a critical study, Burnaby, B.C. : Mostmerciful.com Publishers, ©2001. ISBN: 0968916104 9780968916100

Meisami, J. S.; Starkey, P. (Eds.) Encyclopedia of , Volume 2, Taylor & Francis, 1998. ISBN: 0415185726, 9780415185721

Meisami, J. S. (Ed.) Encyclopedia of Arabic Literature, Taylor & Francis, [Year]. ISBN 0415068088, 9780415068086

Melamede, G., The Meetings at Al-'Akaba, A.-B. Lundequistska Bokhandeln, 1934

--- Le Monde Oriental XXVIII 17-58.

Melchert, C., “Bukhari and Early Hadith Criticism.” Journal of the American Oriental Society, vol. 121, no. 1, 2001, pp. 7–19. JSTOR, JSTOR, www.jstor.org/stable/606725.

Menzel (Trans.), Mohammed by Tor Andrae, New York, 1936.

MESA, Lights - The Messa Journal, Winter 2013, Volume 2, Issue 2

Mingana, A. (Trans.) The Book of Religion and Empire - A Semi-Official Defence And Exposition of Islam Written By Order At The Court And With The Assistance Of The Caliph Mutawakkil (A.D. 847- 861), By Ali Tabari, Translated With A Critical Apparatus From An Apparently Unique Ms. In The John Rylands Library By A. Mingana, D.D., Manchester: At The University Press Longmans, Green & Company, 1922. Full text:

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Minhaji, A., Joseph Shacht’s contribution to the study of Islamic Law, Thesis, McGill University. AS42/M3/1992/M564

Miskinzoda, G., The Story of ‘Pen and Paper’ and its Interpretation in Muslim Literary and Historical Tradition, in Early Shiism, in Daftary, F.; Miskinzoda, G. (Ed.), The Study of Shii Islam: History, Theology and Law, London; New York: I.B. Tauris, Publishers ; London : in association with the Institute of Ismaili Studies, New York, NY : Palgrave Macmillan. 2014. ©2014. ISBN: 9780857735294 0857735292

Mittwoch, E., Die Berliner arabische Handschrift Ahlwardt, No. 683, A Volume of Oriental Studies Presented to Edward G. Browne, Cambridge, 1922, pp. 339-4.

Mitwally, M. S., Early Sources for Prophet Muhammad's Biography, International Islamic Publishing House (IIPH), Riyadh, 2015. ISBN: 978-603-501-277-5

Mitwally, M. S., and Classification: A Handbook, International Islamic Publishing House (IIPH), Riyadh, 2012

Mohammed, Al-Sirah al-Halabiyah, 3 vols., Cairo, 1911.

Mohammed Shafi, Analytical Indices to the Kitab al-ikd al-Farid, Calcutta, 1935.

Morey, R. A., An analysis of the Hadith, Austin, Tex.: Research & Education Foundation, ©1992. OCLC Number: 45554929

Morton, J., Why the traditions are mandatory for Muslims, [Garden Grove, Calif.]: [Jeff Morton], 1998. OCLC Number: 847711309

Motzki, H., Hadith: Origins and Developments, 2004, full text: http://b-ok.xyz/ireader/3410245

Moubarac, Y., Abraham dans le Coran et le naissance de l’Islam, Paris, 1958.

Muhammad Abd al-Hayy al-Kattani, Kitab al-taratib al-idanyah, 2 vols., Rabat, 1346^9/1929-30.

Muhammad Abd al-Munim Khafaja, Qissast al-adab fi al-Hijaz, Cairo, 1377/1958.

Muhammad Fuad Abd al-Baqi, Taisir al-manfaah, 8 vols., Cairo and Leyden, 1935-39.

Muhammad ibn Abd al-Baqi al-Zurqani, 1645–1710 CE, Sharh…, ala Sahih al-muwatta…, Malik ibn Anas, 4 vols., Cairo, 1279-80/1862-63.

Muhammad ibn Abd al-Wahhab, (Abu Ahmad al-Farra al-Abdi al-Nisaburi (d. 272/885 or 886, age 95 years)

Muhammad Ibn Ahammad al-Dhahabi, Mizan al-Itidal fi Tarajim al-Rijal, 3 Volumes, Cairo, 1325 A.H.

---, Tadhkirat al-huffaz (4 vols.; Haidarabad, 1333-34 A.H.).

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---, Siyar alam al-nubala, Vol. I, ed. Salah al-Din al-Munajjid (Cairo, 1374/1955). ---, ---, Vol. II, ed. Ibrahim al-Abyan, 1376/1957, ---, ---, Vol. III, ed. Muhammad Asad Talas 1382/1962.

Muhammad ibn Ahmad al-Fasi, Shifa al-gharam bi akhbar al-balad al-haram, Mecca, 1375/1956.

Muhammad ibn Ahmad ibn Hammad al-Daulabi. Kitab al-kund wa al-asma, 2 vols., Haidarabad, 1323/1904.

Muhammad ibn al-Hasan al-Tusi. Fihrist kutub al-Shiah, ed. Aloys Sprenger and Mawlawy Abd al- Haqq (Bibliotheca Indica XIX [Calcutta, 1853-55]).

Muhammad ibn al-Saib al-Kalbi (d. 146/763)

Muhammad ibn Habib, Kitab al-muhabbar

Muhammad ibn Hamid (d. 248/862)

Muhammad ibn Idris al-Shafii, Kitab al-umm, 7 vols., Bulaq, 1321-25/ 1903-7.

---, Kitab risalah, bound with Kitab al-umm, I, Bulaq, 1321/1903.

Muhammad ibn Ishaq ibn Yasar ibn Khiyar,

--- Mubtada.

--- Tarikh al-khulafa or History of the Caliphs.

--- al-maghazi

--- al-siyar

--- akhbar al-mubtada

--- fa kataba lahu al-maghazi (between 142/760 and 146/763)

Muhammad ibn Muslim ibn Ubaydullah ibn Shihab al-Zuhri (d. 124/741)

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---, Al-wujuh wa al-nazair

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---, Tafsir khamsmiat ayah min al-Qur-an as transmitted by Mansur ibn Abd al-Hamid al-Bawardi, British Museum Or. 6333 is a copy of this work and is dated 792/1390

---, Al-tafsir al-kabir

Munis, Histories.

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--- Palgrave Macmillan, 2015.

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--- [Place of publication not identified]: Palgrave Macmillan, 2015

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--- New York; London: New York University Press, [2015]. ISBN: 1479895113 9781479895113 9781479815906 147981590X

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---, 2d ed., Leiden, 1937.

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--- Rome: Pontificio Istituto Biblico, 1943/1940.

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Qabisah ibn Dhuaib

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Rabiah al-Rai

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--- Centre Culturel Islamique,Paris; 10th rev. and enl. ed edition (December 1979). Series: Publications of Centre culturel islamique, Paris (Book 6). ISBN-10: 2901049060 ISBN-13: 978- 2901049067

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Thabit al-Bunani

Thanvi, A. A.; DeLorenzo, Y. T., A Sufi study of Hadith: Haqiqat al-Tariqa min as-Sunna al-Aniqa, London: Turath Publishing, 2010. ISBN: 9781906949044 1906949042

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Tor Andrae

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Zaid ibn Ali, Majmu al-fiqh or Corpus Juris

Zakariya ibn Adi (d. 212/827)

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Zaman, I., The Evolution of a Hadith Transmission, Growth And The Science Of Rijal In A Hadith Of Sa'd B. Abi Waqqas, Thesis, 1991

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Ziyad ibn Abd Allah al-Bakkai

Zwemer, S. M., The illiterate prophet and the so-called Hadith Qudsi, Madras : Christian Literature Soc., 1925. OCLC Number: 633995580.

Articles Abbott, N., (year) An Arabic papyrus in the Oriental Institute, JNES, V, 170 f.

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Abbott, N. (1941), Women and the State on the Eve of Islam, AJSL, LVIII, 1941.

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Ali, M. M. (2013), Abu Hanifah: His Life, Legal Method and Legacy, by Mohammad Akram Nadwi. Markfield: Kube Publishing Ltd. 2010. Pp. xii+148. ISBN: 9781847740175.

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Cook, D. (2008) "The Ashab Al-Ukhdud: History and Hadith in a Martyrological Sequence." Jerusalem Studies in Arabic and Islam, 34, (2008) 125-148. http://hdl.handle.net/1911/70717. L text: https://scholarship.rice.edu/bitstream/handle/1911/70717/TheAshab.pdf?sequence=6&isAllowed= y

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Cook, D. (2002), "Hadith", Authority And The End Of The World: Traditions In Modern Muslim Apocalyptic Literature, Oriente Moderno, Nuova serie, Anno 21 (82), Nr. 1, Hadith in Modern Islam (2002), pp. 31-53, Istituto per l'Oriente C. A. Nallino. Full text: https://scholarship.rice.edu/bitstream/handle/1911/70538/AUTHORITY-END- WORLD.pdf?sequence=6&isAllowed=y

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Cortese, Delia (2012) Transmitting sunni learning in Fatimid Egypt: the female voices. In: 26th Congress of the Union Européenne des Arabisants et Islamisants (UEAI 26), 12-16 Sep 2012, Basel, Switzerland. Full text: http://eprints.mdx.ac.uk/13680/1/DCWomenTransmitting%20Sunnī%20learning%20in%20Fāṭimī%2 0EgyptSHJIWA.pdf

Coskun, S., (2008) On the Use of 'Fitrah' as a Measure in Determining Whether a Narrated Hadith Belongs to the Prophet Muhammad, Journal of Hadith Studies, SÜHA Danışmanlık Araştırma Yayıncılık adına Sahibi ve Genel Yayın Yönetmeni/Owner and Publisher Dr. Ataullah ŞAHYAR, Volume: VI, /Number: I, 2008; ISSN: 1304-3617

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Dakir, J. et. al. (2012) The Trail of Hadith Scholars and Their Works in the Malay Region. : http://www.aensiweb.com/old/anas/2012/1156-1161.pdf

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Duderija, A. (Rough Draft 2016) The Nature and the Scope of the Concept of Sunna in Bukhari’s Sahih. Full text: https://www.academia.edu/23749474/The_Nature_and_the_Scope_of_the_Concept_of_Sunna_in_ Bukhari_s_Sahih_

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Erturk, M., (2007) A Short Glance at the Attitude of Some Sunni Muslim Traditionists/ Muhaddithun towards Philosophy and the Philosophical Sciences, Journal of Hadith Studies / Hadis Tetkikleri Dergisi, vol.5, No. 1, pp.49-62, 2007. Full text: http://isamveri.org/pdfdrg/D02568/2007_1/2007_1_ERTURKM.pdf; https://goo.gl/Kws1Du

Falahi, G. N., (Year Unknown) Development of Early Hadith Literature, Principal of Collection and Genre of Authenticity, London: UK Islamic Mission, www.ukim.org. Full text: https://muqith.files.wordpress.com/2010/10/development-of-hadith.pdf.

Farooq, M. O., (2006) Islamic Law and the use and abuse of Hadith, Draft, Full text: https://asimiqbal2nd.files.wordpress.com/2009/06/four-myths.pdf

Farsani, Y. D.; Scheiner, J. (2015), New Insights into Early Islamic Historiography: A Substantial Conference Report (Göttingen, 25-26 June 2015), Al-ʿU ūr al-Wusṭā 25 (2017): 149-177. Full text: https://pdfs.semanticscholar.org/b737/698a68b06ce11a731e6db2e996b75ee009fa.pdf

G Gait, C. M., (1931) Veiled Ladies, American Journal of Archaeology, XXXV, 1931, 373—93.

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Gotthe, R., (Year Unknown) Ignaz Goldziher

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Hasan, S. (2004), An Introduction to the Science of Hadith. Names, 362, 1265–1279. https://doi.org/10.1098/rsta.2004.1392

Hashi, A. A. (2013) Solitary Sunnah and Its Legislative Value Among the Muslim Jurists: Readings of Selected Examples, Journal of US-China Public Administration, ISSN 1548-6591, Vol. 10, No. 10, October 2013, 982-992, available online: http://irep.iium.edu.my/34501/1/Solitery_Sunnah_and_its_Legislative_power.pdf

Hashmi, T. M., (2015) Role, Importance And Authenticity Of Hadith _ Al-Mawrid

Hibbaan, A., & Khuzaimah, A. (Trans.), (Year Unknown) The Compilation Of Hadeeth by Shaykh A. G. H. Rehmaanee

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I Islam, J. A. (2013/2009) The Difference Between Hadith And Sunna, Joseph A Islam, http://quransmessage.com, Full text: http://quransmessage.com/pdfs/Hadith%20and%20Sunna.pdf

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Kizil, F., (2008) Fazlur Rahman's Understanding of the Sunnah/hadith -A Comparison with 's Views on the Subject, Journal of Hadith Studies, SÜHA Danışmanlık Araştırma Yayıncılık adına Sahibi ve Genel Yayın Yönetmeni/Owner and Publisher Dr. Ataullah ŞAHYAR, Volume: VI, /Number: II, 2008; ISSN: 1304-3617. Full text: http://isamveri.org/pdfdrg/D02568/2008_2/2008_2_KIZILF.pdf

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L Lacroix, S., (2008) Al-Albani's Revolutionary Approach to Hadith, ISIM Review 21, Spring 2008. Full Text: https://openaccess.leidenuniv.nl/bitstream/handle/1887/17210/ISIM_21_Al-Albani- s_Revolutionary_Approach_to_Hadith.pdf?sequence=1

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M Mackensen, R.S. (1936) Arabic Books and Libraries in the Umaiyad Period, The American Journal of Semitic Languages and Literatures, Vol. 52, No. 4 (Jul., 1936), pp. 245-253, The University of Chicago Press. Full text: https://www.jstor.org/stable/529187; https://ia601200.us.archive.org/14/items/LibrariesUmayyads/Libraries_Umayyads.pdf. The American Journal of Semitic Languages and Literatures (1895-1941), is continued by The Journal of Near Eastern Studies (1942-present).

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P Patel, Y. (2018) The Islamic Treatises against Imitation (Tasabbuh): A Bibliographical History, Arabica - Journal of Arabic and Islamic Studies, ISSN: 1570-0585, Volume 65, 2018, Issue 5-6, September 2018, Pages 597-639, DOI: https://doi.org/10.1163/15700585-12341517, Leiden: Koninklijke Brill N.V. Full text: https://www.academia.edu/37878717/The_Islamic_Treatises_against_Imitation_Tašabbuh_A_Biblio graphical_History.

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Z Zaman, M. Q., Maghāzī and the Muḥaddithūn: Reconsidering the Treatment of “Historical” Materials in Early Collections of Hadith, International Journal of Middle East Studies, Vol. 28, No. 1 (Feb., 1996), pp. 1-18. Full Text: http://www.ilmgate.org/wp-content/uploads/2011/02/Maghazi-and-the- Muhaddithun-Reconsidering-the-Treatment-of-Historical-Materials-in-Early-Collections-of- Hadith.pdf

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The Muslim World Book Review, Editor: Manazir Ahsan, quarterly Journal, The Islamic Foundation, MCC, Ratby Lane, Markfield, Leicestershire LE67 9SY, UK, Web site: www.islamic-foundation.org.uk, ISSN 0260–3063, http://www.islamic-foundation.org.uk/User/Journals.aspx?id=23, accessed on 02.06.2019.

Ulum, Journal of Religious Inquiries, e-ISSN 2645-9132, Editor In Chief: Dr. Abdullah Demir, Ankara Yıldırım Beyazıt University, Faculty of Islamic Sciences, Esenboga Kulliyesi C-325, Ankara, Turkey, [email protected], www.dergipark.gov.tr/ulum

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Glossary of Terms

Adab

Adab al-imla wa al-istimla

Ahl al-qadr

Akhbara

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Akhbarani

Ala al-wajh: complete copies of a given scholar's collection

Ala wajhihi al-sunnat al-madiyah and al-sunnat al-qaimah. Isnad muanan: An isnad in which some links may be missing.

Ananah:

Aanbaa:

Ard method of transmission: whereby the student read back his manuscript (written from dictation or copied from an authenticated manuscript) to the teacher115, in order to ensure the authenticity of the material in qustion. The ard method was much used by Zuhri and his school as well as by others (Abbott, N., 1967, p. 53).

Ard al-kitab: reading back from a manuscript after the fashion, it is said, of Muhammad's scribes reading back their Quranic manuscripts to him (Abbott, N., 1967, p. 53) in order to ensure the authenticity of the material in qustion.

Ard min al-hafizah: whereby the student reads back from his memory to the teacher in order to ensure the authenticity of the material in qustion.

Ashab al-karasi: Among the high and mighty

Ashab al-kutub: people with books.

Ashab al-masahif

Azza wa jalla for Allah

Ballagha:

Balaghani

Basmalah: invocation of the name of Allah

Bidah

Composite Kufic-naskhi style

Darj: scroll

Daftar: Manuscript

115 Abbott, N., 1967, Page 35.

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Dhakara:

Diyat

Fadail

Family isnad: Hadith narrated on the authority of a predecessor family member of the narrator, for example "so and-so on the authority of his father on the authority of his grandfather”116. “Traditions with authentic and reliable family isnad's came to be listed among the five most acceptable categories”117. Western scholars, Schacht, among a few others, sometimes suspected narrations with family isnad. Nabia Abbott, for example, found that ‘unwarranted’ and not to be as categorically justifiable as Schacht et al. sought to make them118.

Fiqh:

Fitan

Gharib al-sand

Gharib al-matn

Haddatha:

Hadith al-nabi.

Hadith al-ahad: Traditions based on only one authority.

Hadith, Sunnah and Khabar or akhbarana hadith mubawwab or the hadith

Halaqah: scholar's circle

Haqibah, khurj: saddlebag

Harfi: strictly literal

Ijazah method: whereby the teacher certified that a given student was permitted to transmit the teacher's materials (usually specified) regardless of the methods by means of which the student acquired copies of them.

Ikhtilaf al-fuqaha (Legitimate differences of opinion among jurists)

Isnad

116 Abbott, N., 1967, Page 36.

117 Abbott, N., 1967, Page 36.

118 Abbott, N., 1967, Page 36.

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Ilm al-rijal: isnad biographical science

Ilm al-wujuh wa al-nazair

Haibah: reverential awe

Haddathani

Hadith al-nabi

Hibab: Jars

Ijmali

Jahmiyah.

Jarh wa al-tadil:

Jild: volumes

Kararis al-masahif: copies of the Qur'an

Khawarij. kis and jarab.

Kunyah

Kurrasah (pl. kararis): Unfortunately, the size of the kararis used in the first and second centuries is nowhere specified so far as I have been able to discover, and for later times the number of folios or pages to a kurrasah varies from eight to twenty-four" (Abbott, N., 1967, P. 60). In paper-making terms a kurrasah is a quire or one-twentieth of a ream of 480 or 500 sheets of paper laid flat or folded once (ibid).

Lafz: same meaning but different words.

Luh (pl. alwah): translated tablet.

Malahim

Maghazi

Mail: cursive slanting

Majlis: session

Manaqib

Manawi: the sense of the content

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Marasil al-Zuhri

Matn

Maudu

Mawali

Muallal

Mubaiyadah: a student's or scholar's final copy

Mudawwar al-saghir or jami script

Mudraj

Mudtarib

Mukatabah method: whereby manuscripts were received by correspondence.

Mukhtalif

Mundwalah method: whereby manuscripts exchanged hands with no accompanying oral reading.

Musahhaf

Musawwadat: rough copies

Mushaf

Musnad

Mustamli: the dictation master

Mutaba

Mutaziliyah

Mutlaq

Naskhi

Nazir, singular of nazair

Qadirite.

Qalil al-hadith or kathir al-hadith: few traditions or many traditions.

Qausarah: Baskets

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Qussas: storytellers

Rahbah: fear of the Prophet's hadith's becoming equivalent of Qur-an majid.

Riqah: A small piece of writing material.

Sahifah and kitab.

Sahihain

Samatu:

Sanduq, qimatr, idl, and himl

Seven huruf of the Qur-an

Sairafi al-hadith or naqid al-hadith: money-changer of Tradition

Shadhdh

Shurut: conditions of selection

Shuubiyah

Sihhat kutub and sahih al-kitab: accuracy of their manuscripts.

Suhuf

Taala

Tafsir

Tasliyah: formula of blessing.

Tardiyah

Tarikh

Tasahul fi al-isnad: quality of the isnad

Tazim al-hadith: Ppious pomp and glorification of al-hadith.

Turq: Channel

Ulum al-hadith: sciences of Tradition

Umumi text or manuscript:

Wasiyah: family manuscripts exchanging hands or being willed to some member of the family (Abbott, N. 1967, P. 38).

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Waraqah: sheet

Wajh and its plural wujuh

Wijadah: family manuscripts which were found in the effects of the author soon after his death or among the family possessions at some later time (Abbott, N. 1967, P. 38).

Za-ama:

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