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Usool Al-Hadeeth 101

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Usool Al-Hadeeth 101 © Islamic Online University Usool al-Hadeeth 101 Transliteration System a d Short Vowels ﺽ ﺍ b t a َ ﻁ ﺏ t z i ِ ﻅ ﺕ th ‘ u ُ ﻉ ﺙ j gh ﻍ ﺝ h f Long Vowels ﻑ ﺡ kh q aa ﺀ ﺍ or ﺁ ﻕ ﺥ d k ee ِﻱ ﻙ ﺩ th l oo ُﻭ ﻝ ﺫ r m ﻡ ﺭ z n ﻥ ﺯ s h ﻩ ﺱ Sh w ﻭ ﺵ s y ﻱ ﺹ http://www.islamiconlineuniversity.com 3 © Islamic Online University Usool al-Hadeeth 101 ONE: Definitions The Arabic word hadeeth basically means ‘an item of news, conversation, a tale, a story or a report,’ whether historical or legendary, true or false, relating to the present or the past. Its secondary meaning as an adjective is ‘new’ as opposed to qadeem, ‘old’. However, like other Arabic words (e.g. salaah, zakaah), its meaning changed in Islaam. From the time of the Prophet (r), his stories and communications dominated all other forms of communication. Consequently, the term hadeeth began to be used almost exclusively for reports that spoke of his actions and sayings.1 Usage of the Word hadeeth The term hadeeth has been used in both the Qur’aan2 and the prophetic traditions according to all of its linguistic meanings. The following three categories are the most notable usages. It has been used to mean: a) The Qur’aan itself ( ﻓﹶ ﺬﹶﺭﻧِﻲ ﻭﻣﻦ ﻳﻜﹶﺬﱢﺏ ﺑِﻬﺬﹶﺍ ﺍﻟﹾﺤﺪِﻳﺚِ) “Then leave Me alone with those who reject this communication3.”(Soorah al-Qalam, 68: 44) (( ﺇِﻥﱠ ﺃﹶﺣﺴﻦ ﺍﻟﹾﺤﺪِﻳﺚِ ﻛِﺘﺎﺏ ﺍﷲِ )) “Indeed, the best form of communication is the Book of Allaah…”4 1 Hadith Literature, p. 1 and Studies in Hadith Methodology and Literature, pp. 1-3. 2 The term hadeeth is mentioned 23 times in the Qur’aan. 3 The Qur'aan. 4 The full text of the hadeeth is as follows: ﻋﻦ ﺟﺎﺑِﺮِ ﺑﻦِ ﻋﺒﺪِ ﺍﻟﻠﱠﻪِ ﺃﹶﻥﱠ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪِ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻪِ ﻭﺳﻠﱠﻢ ﻛﹶﺎﻥﹶ ﻳﻘﹸﻮﻝﹸ ﻓِﻲ ﺧﻄﹾﺒﺘِﻪِ ﺑﻌﺪ ﺍﻟﺘﺸﻬﺪِ ﺇِ ﻥﱠ ﺃﹶﺣﺴﻦ ﺍﻟﹾﺤﺪِﻳﺚِ ﻛِﺘﺎﺏ ﺍﻟﻠﱠﻪِ ﻋﺰ ﻭﺟﻞﱠ ﻭﺃﹶﺣﺴﻦ ﺍﻟﹾﻬﺪﻱِ ﻫﺪﻱ ﻣﺤﻤﺪٍ Sahih Muslim, and Musnad Ahmad, no. 13,909 CD and the wording is that of Ahmad. http://www.islamiconlineuniversity.com 3 © Islamic Online University Usool al-Hadeeth 101 b) A historical story ( ﻭ ﻫﻞﹾ ﺃﹶﺗﺎﻙ ﺣﺪِﻳﺚﹸ ﻣﻮﺳﻰ) “Has the story of Moses reached you?” (Soorah Taahaa, 20: 9) (( ﺣ ﺪﺛﹸﻮﺍ ﻋﻦ ﺑﻨِﻲ ﺇِﺳﺮﺍﺋِﻴﻞﹶ ﻭﻻﹶ ﺣﺮﺝ )) “You may speak about the Children of Israel without …”5 c) A general conversation ( ﻭ ﺇِﺫﹶﺍ ﺃﹶﺳﺮ ﺍﻟﻨﺒِﻲ ﺇِﻟﹶﻰ ﺑﻌﺾِ ﺃﹶﺯﻭﺍﺟِ ﻪِ ﺣﺪِﻳﺜ ﺎﹰ) “When the Prophet confided in one of his wives…” (Soorah at-Tahreem, (66): 3) (( ﻣ ﻦِ ﺍﺳﺘﻤﻊ ﺇِﻟﹶﻰ ﺣﺪِﻳﺚِ ﻗﹶﻮﻡٍ ﻭﻫﻢ ﻟﹶﻪ ﻛﹶﺎﺭِﻫﻮﻥﹶ ﺃﹶﻭ ﻳﻔِﺮﻭﻥﹶ ﻣِﻨﻪ، ﺻﺐ ﻓِﻲ ﺃﹸﺫﹸﻧِﻪِ ﺍﹾﻷَﻧﻚ )) “Molten copper will be poured in the ear of whoever eavesdrops on the conversation of people who dislike him doing so or flee from him.”6 Among the hadeeth scholars the term hadeeth means ‘whatever is transmitted 5 The full text of the hadeeth is as follows: ﻋﻦ ﻋﺒﺪِ ﺍﻟﻠﱠﻪِ ﺑﻦِ ﻋﻤﺮٍﻭ ﺃﹶﻥﱠ ﺍﻟﻨﺒِﻲ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻪِ ﻭﺳﻠﱠﻢ ﻗﹶﺎﻝﹶ ﺑﻠﱢﻐﻮﺍ ﻋﻨﻲ ﻭﻟﹶﻮ ﺁﻳﺔﹰ ﻭﺣﺪﺛﹸﻮﺍ ﻋﻦ ﺑﻨِﻲ ﺇِﺳﺮﺍﺋِﻴﻞﹶ ﻭﻟﹶﺎ ﺣﺮﺝ ﻭﻣﻦ ﻛﹶﺬﹶﺏ ﻋﻠﹶﻲ ﻣﺘﻌﻤﺪﺍ ﻓﹶﻠﹾﻴﺘﺒﻮﺃﹾ ﻣﻘﹾﻌﺪﻩ ﻣِﻦ ﺍﻟﻨﺎﺭِ Saheeh Al-Bukhaaree. 6 The full text of the hadeeth is as follows: ﻋﻦ ﺍﺑﻦِ ﻋﺒﺎﺱٍ ﻋﻦ ﺍﻟﻨﺒِﻲ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻪِ ﻭﺳﻠﱠﻢ ﻗﹶﺎﻝﹶ ﻣﻦ ﺗﺤﻠﱠﻢ ﺑِﺤﻠﹾﻢٍ ﻟﹶﻢ ﻳﺮﻩ ﻛﹸﻠﱢﻒ ﺃﹶﻥﹾ ﻳﻌﻘِﺪ ﺑﻴﻦ ﺷﻌِﲑﺗﻴﻦِ ﻭﻟﹶﻦ ﻳﻔﹾﻌﻞﹶ ﻭﻣﻦ ﺍﺳﺘﻤﻊ ﺇِﻟﹶﻰ ﺣﺪِﻳﺚِ ﻗﹶﻮﻡٍ ﻭﻫﻢ ﻟﹶﻪ ﻛﹶﺎﺭِﻫﻮﻥﹶ ﺃﹶﻭ ﻳﻔِﺮﻭﻥﹶ ﻣِﻨﻪ ﺻﺐ ﻓِﻲ ﺃﹸﺫﹸﻧِﻪِ ﺍﻟﹾﺂﻧﻚ ﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔِ ﻭﻣﻦ ﺻﻮﺭ ﺻﻮﺭﺓﹰ ﻋﺬﱢﺏ ﻭﻛﹸﻠﱢﻒ ﺃﹶﻥﹾ ﻳﻨﻔﹸﺦ ﻓِﻴﻬﺎ ﻭﻟﹶﻴﺲ ﺑِﻨﺎﻓِﺦٍ Saheeh Al-Bukhaaree. http://www.islamiconlineuniversity.com 4 © Islamic Online University Usool al-Hadeeth 101 from the Prophet of his actions, sayings, tacit approvals, or physical characteristics. Scholars of Islaamic Law do not include the physical appearance of the Prophet in their definition. Importance of Hadeeth: 1. Revelation The Prophet’s sayings and actions were primarily based on revelation from Allaah and, as such, must be considered a fundamental source of guidance second only to the Qur’aan. Allaah in the Qur’aan said concerning the Prophet (r): ( ﻭ ﻣﺎ ﻳﻨﻄِﻖ ﻋﻦِ ﺍﻟﹾﻬﻮﻯ ﺇِﻥﹾ ﻫﻮ ﺇِﻻﱠ ﻭﺣﻲ ﻳﻮﺣﻰ) (Muhammad) does not speak from his desires; indeed, what he says is revelation.” (Soorah an-Najm, 53: 3-4) Therefore, the hadeeth represents a personal source of divine guidance which Allaah granted His Prophet (r) which was similar in its nature to the Qur’aan itself. The Prophet (r) reiterated this point in one of his recorded statements, 7 “Indeed, I was given the Qur’aan and something similar to it along with it.” 2. Tafseer: The preservation of the Qur’aan was not restricted to protecting its wording from change. Were that the case, its meanings could be manipulated according to human desires, while maintaining its wording. However, Allaah also protected its essential meanings from change by entrusting the explanation of the meanings of 7 :The full text of the hadeeth is as followsٍ ﻋﻦ ﺍﻟﹾﻤِﻘﹾﺪﺍﻡِ ﺑﻦِ ﻣﻌﺪِﻱ ﻛﹶﺮِﺏ ﻋﻦ ﺭﺳﻮﻝِ ﺍﻟﻠﱠﻪِ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻪِ ﻭﺳﻠﱠﻢ ﺃﹶﻧﻪ ﻗﹶﺎﻝﹶ ﺃﹶﻟﹶﺎ ﺇِﻧﻲ ﺃﹸﻭﺗِﻴﺖ ﺍﻟﹾﻜِﺘﺎﺏ ﻭﻣِﺜﹾﻠﹶﻪ ﻣﻌﻪ ﺃﹶﻟﹶﺎ ﻳﻮﺷِﻚ ﺭﺟﻞﹲ ﺷﺒﻌﺎﻥﹸ ﻋﻠﹶﻰ ﺃﹶﺭِﻳﻜﹶﺘِﻪِ ﻳﻘﹸﻮﻝﹸ ﻋﻠﹶﻴﻜﹸﻢ ﺑِﻬﺬﹶﺍ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﻓﹶﻤﺎ ﻭﺟﺪﺗﻢ ﻓِﻴﻪِ ﻣِﻦ ﺣﻠﹶﺎﻝٍ ﻓﹶﺄﹶﺣِﻠﱡﻮﻩ ﻭﻣﺎ ﻭﺟﺪﺗﻢ ﻓِﻴ ـ ﻪِ ﻣِﻦ ﺣﺮﺍﻡٍ ﻓﹶﺤﺮﻣﻮﻩ ﺃﹶﻟﹶﺎ ﻟﹶﺎ ﻳﺤِﻞﱡ ﻟﹶﻜﹸﻢ ﻟﹶﺤﻢ ﺍﻟﹾﺤِﻤﺎﺭِ ﺍﻟﹾﺄﹶﻫﻠِﻲ ﻭﻟﹶﺎ ﻛﹸﻞﱡ ﺫِﻱ ﻧﺎﺏٍ ﻣِﻦ ﺍﻟﺴﺒﻊِ ﻭﻟﹶﺎ ﻟﹸﻘﹶﻄﹶﺔﹸ ﻣﻌﺎﻫِ ـ ﺪٍ ﺇِﻟﱠ ـ ﺎ ﺃﹶﻥﹾ ﻳﺴﺘﻐﻨِﻲ ﻋﻨﻬﺎ ﺻﺎﺣِﺒﻬﺎ ﻭﻣﻦ ﻧﺰﻝﹶ ﺑِﻘﹶﻮﻡٍ ﻓﹶﻌﻠﹶﻴﻬِﻢ ﺃﹶﻥﹾ ﻳﻘﹾ ﺮﻭﻩ ﻓﹶﺈِﻥﹾ ﻟﹶﻢ ﻳﻘﹾﺮﻭﻩ ﻓﹶﻠﹶﻪ ﺃﹶﻥﹾ ﻳﻌﻘِﺒﻬﻢ ﺑِﻤِﺜﹾﻞِ ﻗِﺮﺍﻩ Sunan Abu Dawud. http://www.islamiconlineuniversity.com 5 © Islamic Online University Usool al-Hadeeth 101 Qur’aan to the Prophet (r) himself. Allaah states the following in the Qur’aan regarding its interpretation: ( ﻭ ﺃﹶﻧﺰﻟﹾﻨﺎ ﺇِﻟﹶﻴﻚ ﺍﻟﺬﱢﻛﹾﺮ ﻟِﺘﺒﻴﻦ ﻟِﻠﻨﺎﺱِ ﻣﺎ ﻧﺰﻝﹶ ﺇِﻟﹶﻴﻬِﻢ) “And I revealed to you the Reminder (Qur’aan) in order that you explain to the people what was revealed to them.” (Soorah an-Nahl, 16: 44) Therefore, if one is to understand the meanings of Qur’aan, he or she must consider what the Prophet (r) said or did regarding it. E.g. in the Qur’aan, Allaah instructs the believers to offer salaah (formal prayers) and pay zakaah (obligatory charity) in Soorah al-Baqarah, (2), verse 43. However, in order to obey these instructions correctly, one must study the methodology of the Prophet (r) in this regard. Among his many clarifications concerning Salaah and zakaah, he instructed his followers saying “Pray as you saw me pray,”8 and he specified that 2.5% of surplus wealth, unused for a year,9 should be given as zakaah. 8 The complete text of the hadeeth is as follows: ﻣﺎﻟِﻚ ﺑﻦ ﺍﻟﹾﺤﻮﻳﺮِ ﺙِ ﻗﹶﺎﻝﹶ ﺃﹶﺗﻴﻨﺎ ﺍﻟﻨﺒِﻲ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻪِ ﻭﺳﻠﱠﻢ ﻭﻧﺤﻦ ﺷﺒﺒﺔﹲ ﻣﺘﻘﹶﺎﺭِﺑﻮ ﻥﹶ ﻓﹶﺄﹶﻗﹶﻤﻨﺎ ﻋِﻨﺪﻩ ﻋِﺸﺮِﻳﻦ ﻟﹶﻴﻠﹶﺔﹰ ﻭﻛﹶﺎﻥﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻪِ ﻭﺳﻠﱠﻢ ﺭﻓِﻴﻘﹰﺎ ﻓﹶﻠﹶﻤﺎ ﻇﹶﻦ ﺃﹶﻧﺎ ﻗﹶﺪ ﺍﺷﺘﻬﻴﻨﺎ ﺃﹶﻫﻠﹶﻨﺎ ﺃﹶﻭ ﻗﹶﺪ ﺍﺷﺘﻘﹾﻨﺎ ﺳﺄﹶﻟﹶﻨﺎ ﻋﻤﻦ ﺗﺮﻛﹾﻨﺎ ﺑﻌﺪﻧﺎ ﻓﹶﺄﹶﺧﺒﺮﻧﺎﻩ ﻗﹶﺎﻝﹶ ﺍﺭﺟِﻌﻮﺍ ﺇِﻟﹶﻰ ﺃﹶﻫﻠِﻴﻜﹸﻢ ﻓﹶﺄﹶﻗِﻴﻤﻮﺍ ﻓِﻴﻬِﻢ ﻭﻋﻠﱢﻤﻮﻫﻢ ﻭﻣﺮﻭﻫﻢ ﻭﺫﹶﻛﹶﺮ ﺃﹶﺷﻴﺎ ﺀَ ﺃﹶﺣﻔﹶﻈﹸﻬﺎ ﺃﹶﻭ ﻟﹶﺎ ﺃﹶﺣﻔﹶﻈﹸﻬﺎ ﻭﺻﻠﱡﻮﺍ ﻛﹶﻤﺎ ﺭﺃﹶﻳﺘﻤﻮﻧِﻲ ﺃﹸﺻﻠﱢﻲ ﻓﹶﺈِﺫﹶﺍ ﺣﻀﺮﺕ ﺍﻟﺼﻠﹶﺎﺓﹸ ﻓﹶﻠﹾﻴﺆﺫﱢﻥﹾ ﻟﹶﻜﹸﻢ ﺃﹶﺣﺪﻛﹸﻢ ﻭﻟﹾﻴﺆﻣﻜﹸﻢ ﺃﹶﻛﹾﺒﺮﻛﹸﻢ Sahih Al-Bukhari, vol. 1, p. 345, no. 604. 9 There are a number of authentic hadeeths in which the Prophet (r) gave specific instructions concerning the items and quantities on which zakaah was due, as well as the time it is due. Among them is the following narration from ‘Alee ibn Abee Taalib: ﻋﻦ ﻋﻠِﻲ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻋﻦ ﺍﻟﻨﺒِﻲr ﻗﹶﺎﻝﹶ: (( ﻓﹶﺈِﺫﹶﺍ ﻛﹶﺎﻧﺖ ﻟﹶﻚ ﻣِﺎﺋﹶﺘﺎ ﺩِﺭﻫﻢٍ ﻭﺣﺎﻝﹶ ﻋﻠﹶﻴﻬﺎ ﺍﻟﹾﺤﻮﻝﹸ ﻓﹶﻔِﻴﻬﺎ ﺧﻤﺴﺔﹸ ﺩﺭﺍﻫِﻢ ﻭﻟﹶﻴﺲ ﻋﻠﹶﻴﻚ ﺷﻲ ﺀٌ ﻳﻌﻨِﻲ ﻓِﻲ ﺍﻟﺬﱠﻫﺐِ ﺣﺘﻰ ﻳﻜﹸﻮﻥﹶ ﻟﹶﻚ ﻋِﺸﺮﻭﻥﹶ ﺩِﻳﻨﺎﺭﺍ ﻓﹶﺈِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﻟﹶﻚ ﻋِﺸﺮﻭﻥﹶ ﺩِﻳﻨﺎﺭﺍ ﻭﺣﺎﻝﹶ ﻋﻠﹶﻴﻬﺎ ﺍﻟﹾﺤﻮﻝﹸ ﻓﹶﻔِﻴﻬﺎ ﻧِﺼﻒ ﺩِﻳﻨﺎﺭٍ ﻓﹶﻤﺎ ﺯﺍ ﺩ ﻓﹶﺒِﺤِﺴﺎﺏِ ﺫﹶﻟِﻚ ﻗﹶﺎﻝﹶ ﻓﹶ ﻼﹶ ﺃﹶﺩﺭِﻱ ﺃﹶﻋﻠِﻲ ﻳﻘﹸﻮﻝﹸ ﻓﹶﺒِﺤِﺴﺎﺏِ ﺫﹶﻟِﻚ ﺃﹶﻭ ﺭﻓﹶﻌﻪ ﺇِﻟﹶﻰ ﺍﻟﻨﺒِﻲr ﻭﻟﹶﻴﺲ ﻓِﻲ ﻣﺎﻝٍ ﺯﻛﹶﺎﺓﹲ ﺣ ﺘﻰ ﻳﺤﻮﻝﹶ ﻋﻠﹶﻴﻪِ ﺍﻟﹾﺤﻮﻝﹸ ﺇِﻻﱠ ﺃﹶﻥﱠ ﺟﺮِﻳﺮﺍ ﻗﹶﺎﻝﹶ ﺍﺑﻦ ﻭﻫﺐٍ ﻳﺰِﻳﺪ ﻓِﻲ ﺍﻟﹾﺤﺪِﻳﺚِ ﻋﻦ ﺍﻟﻨﺒِﻲ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻪِ ﻭﺳﻠﱠﻢ ﻟﹶﻴﺲ ﻓِﻲ ﻣﺎﻝٍ ﺯﻛﹶﺎﺓﹲ ﺣﺘﻰ ﻳﺤﻮﻝﹶ ﻋﻠﹶﻴﻪِ ﺍﻟﹾﺤﻮﻝﹸ.)) ‘Alee ibn Abee Taalib quoted Allaah’s Messenger (r) as saying: “Whenever you possess 200 dirhams9 and a year passes on it, 5 dirhams is to be paid on it. You are not liable to pay anything http://www.islamiconlineuniversity.com 6 © Islamic Online University Usool al-Hadeeth 101 3. Laws One of the primary duties of the Prophet (r) was to judge between people in their disputes. Since his judgements were all based on revelation, as stated earlier, they must be considered a primary source of principles by which judgements are carried out in an Islaamic State. Allaah also addressed this responsibility in the Qur’aan saying: ( ﻳﺎﺃﹶﻳﻬﺎ ﺍﻟﺬﱢﻳﻦ ﺁﻣﻨﻮﺍ ﺃﹶﻃِﻴﻌﻮﺍ ﺍﷲَ ﻭﺃﹶﻃِﻴﻌﻮﺍ ﺍﻟﺮﺳﻮﻝﹶ ﻭﺃﹸﻭﻟِﻲ ﺍﹾﻷَﻣﺮِ ﻣِﻨﻜﹸﻢ ﻓﹶﺈِﻥﹾ ﺗﻨﺎﺯﻋﺘﻢ ﰲ ﺷﻲﺀٍ ﻓﹶﺮﺩﻭﻩ ﺇِﻟﹶﻰ ﺍﷲِ ﻭﺍﻟﺮﺳﻮﻝِ ) “O believers obey Allaah, obey the Messenger and those in authority among you. If you dispute about anything, refer it to Allaah and the Messenger.” (Soorah an-Nisaa, 4: 59) Thus, hadeeths are essential for the smooth running of the law courts in an Islaamic State. 4. Moral Ideal Since the Prophet (r) was guided by revelation in his personal life, his character and social interactions became prime examples of moral conduct for Muslims until the Last Day. Attention was drawn to this fact in the following Qur’aanic verse: ( ﻟﹶ ﻘﹶﺪ ﻛﹶﺎﻥﹶ ﻟﹶﻜﹸﻢ ﰲ ﺭﺳﻮﻝِ ﺍﷲِ ﺃﹸﺳﻮﺓﹰ ﺣﺴﻨﺔﹰ ) “Surely there is for all of you a good example (of conduct) in the way of Allaah’s Messenger.” (Soorah al-Ahzaab, 33: 21) Consequently, the daily life of the Prophet (r) as recorded in hadeeth represents an ideal code of good conduct. In fact, when the Prophet’s wife, ‘Aa’ishah, was asked about his conduct, she replied, “His character was the Qur’aan.”10 until you possess 20 dinars9 and a year passes on it, in which case ½ a dinar is due.
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