Books of Sunni

Mujaddid
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A mujaddid (Arabic: ), is an Islamic term for one who brings "renewal" (tajdid Arabic: )to the
religion. According to the popular Muslim tradition, refers to a person who appears at the turn of
every century of the Islamic calendar to revive Islam, cleansing it of extraneous elements, and
restoring it to its pristine purity.
[1][2]
The concept is based not on the Quran but on a famous hadith (Prophetic tradition) recorded by Abu
Dawood: Abu Hurairah narrated that the Islamic prophet Muhammad said:
Verily Allah sends to this Ummah (community) at the head of every hundred years someone (or peopl
Sunan Abu Dawood, Book 37: Kitab al-Malahim [Battles], Hadith Number 4278 [3]
Mujaddid tend to come from the most prominent Islamic scholars of the time, although they are
sometimes pious rulers.
[2]
Contents
[hide]
1 List of claimants and potential Mujaddids

o
1.1 First Century (after the prophetic period) (August 3, 718)
1.2 Second Century (August 10, 815)
1.3 Third Century (August 17, 912)
1.4 Fourth Century (August 24, 1009)
1.5 Fifth Century (September 1, 1106)
1.6 Sixth Century (September 9, 1203)
1.7 Seventh Century (September 5, 1300)
1.8 Eighth Century (September 23, 1397)
1.9 Ninth Century (October 1, 1494)
1.10 Tenth Century (October 19, 1591)
1.11 Eleventh Century (October 26, 1688)
1.12 Twelfth Century (November 4, 1785)
1.13 Thirteenth Century (November 14, 1882)
1.14 Fourteenth Century (November 21, 1979)
2 References
3 Further reading
4 External links
List of claimants and potential Mujaddids

While there is no formal mechanism for designating a mujaddid, there is often a popular consensus.
The Shia and the Naqshbandi order have their own list of mujaddids.
[2]
First Century (after the prophetic period) (August 3, 718)
Umar II (682720)
Al-Hasan Al-Basri (642728)
Abu Hanifa (699767)
Malik Ibn Anas (711795)
[4][5]
[6]
[7]
[7]
Second Century (August 10, 815)
Al-Shafii (767820)
Ahmad Ibn Hanbal (780855)
[5][8][9]
[7]
Third Century (August 17, 912)
Abu Al-Hasan Al-Ash'ari (874936)
Abu Jafar Al-Tahawi (853933)
[10]
[11]
Fourth Century (August 24, 1009)
Abu Bakr Al-Baqillani (9501013)
Al-Hakim Nishapuri (9331012)
Ibn Hazm (9941064)
[5][9]
[8]
[9]
Fifth Century (September 1, 1106)
Abu Hamid Al-Ghazali (10581111)
[5][9][12][13][14][15]
Sixth Century (September 9, 1203)
Fakhr Al-Din Al-Razi (11491210)
[16]
Seventh Century (September 5, 1300)
Ibn Daqiq Al-Eid (12281302) Taj al-Din al-Subki maintained that the Muslim community
had agreed that Ibn Daqiq al-'Id was a mujtahid as well as a mujaddid. Ibn Daqiq "was a
mujtahid mutlaq with complete knowledge of legal sciences" (Tabaqat, VI, 2, 3, 6).
[17]
[18]
Ibn Taymiyyah (12631328) Considered as a mujaddid by Salafists. Ibn Taymiyya and his
disciples such as Ibn Qayyim al-Jawziyya were declared wayward by their Shfi'i
contemporaries such as Taqi al-Din al-Subki [d. 1355] and Taj al-Din al-Subki [d. 1370].
[9]
[19]
[20]
Eighth Century (September 23, 1397)
Siraj Al-Din Al-Bulqini (13241403)
Ibn Hajar Al-Asqalani (13721448)
[21]
[22]
Ninth Century (October 1, 1494)
Jalal-Al-Din Al-Suyuti (14451505)
Zakariyya Al-Ansari (1420-1520)
[4][23]
[24]
Tenth Century (October 19, 1591)
Shams Al-Din Al-Ramli (15131596)
[25]
Eleventh Century (October 26, 1688)
Khayr Al-Din Al-Ramli (15851671)
Ahmad Sirhindi (15641624)
[10][26]
[4]
Abdallah Ibn Alawi Al-Haddad (16341720)
Shah Waliullah Dehlawi (17031762)
[27]
[28]
Twelfth Century (November 4, 1785)
Murtada Al-Zabidi (17321790)
Shah Abdul Aziz Delhwi (17451823)
Ahmad Ibn Ajiba (17471809)
Usman Dan Fodio (17541817)
[23]
[29]
[30]
[31]
Thirteenth Century (November 14, 1882)
Muhammad Abduh (18491905)
Muhammad Rashid Rida (18651935)
Muhammad Al-Tahir Ibn Ashur (18791973)
Bedizzaman Said Nurs (18781960)
Al-Kawthari (1879-1951)
Mustafa Al-Maraghi (18811945)
Mahmud Shaltut (1893-1963)
Muhammad Abu Zahra (18981974)
[9]
[32][33][34][35]
[36]
[37]
[38]
[39]
[40]
[41]
Fourteenth Century (November 21, 1979)
Ahmad Raza Khan (18561921) Rejected by the majority of Muslims (Sunni).

[42]
[43][44]
Mirza Ghulam Ahmad (1835-1908)

Note: Mirza Ghulam Ahmad claimed to be the
Mujaddid of the 14th century, a claim which is accepted by theAhmadi Muslims. but rejected
by other Muslim communities.
[37][45]
[46]
[47]
[48]
Muhammad Metwally El-Shaarawy (19111998)
Ahmed Deedat (19182005)
Mustafa Mahmoud (19212009)
[49]
[50]
[51]
References
1.
Jump up^ Faruqi, Burhan Ahmad. The Mujaddid's Conception of Tawhid. p. 7. Retrieved31 December 2014.
2.
^ Jump up to:a b c Meri, Josef W. (ed.). Medieval Islamic Civilization: An Encyclopedia. Psychology Press. p. 678.
3.
Jump up^ Sunan Abu Dawood, 37:4278
4.
^ Jump up to:a b c "Mujaddid Ulema". Living Islam.
5.
6.
7.
8.
^ Jump up to:a b c d Josef W. Meri, Medieval Islamic Civilization: An Encyclopedia, (Routledge 1 Dec 2005), p
678. ISBN 0415966906.
Jump up^ Studies in the History of the Sokoto Caliphate: The Sokoto Seminar Papers / edited by Y.B. Usman
^ Jump up to:a b c The Muslim 100: The Lives, Thoughts and Achievements of the Most Influential Muslims in
History by Muhammad Mojlum Khan
^ Jump up to:a b Waliullah, Shah. Izalatul Khafa'an Khilafatul Khulafa. p. 77, part 7.
9.
^ Jump up to:a b c d e f Nieuwenhuijze, C.A.O.van (1997). Paradise Lost: Reflections on the Struggle for
Authenticity in the Middle East. p. 24. ISBN 90 04 10672 3.
10.
^ Jump up to:a b Josef W. Meri, Medieval Islamic Civilization: An Encyclopedia, (Routledge 1 Dec 2005), p
678. ISBN 0415966906
11.
Jump up^ Imam Tahawi has been rightly considered by some nineteenth century authorities as the Mujaddid
(Reformer) of the third century [1]
12.
Jump up^ "Imam Ghazali: The Sun of the Fifth Century Hujjat al-Islam". The Pen. February 1, 2011.
13.
Jump up^ Jane I. Smith, Islam in America, p 36. ISBN 0231519990
14.
Jump up^ Dhahabi, Siyar, 4.566
15.
Jump up^ Willard Gurdon Oxtoby, Oxford University Press, 1996, p 421
16.
Jump up^ "al-Razi, Fakhr al-Din (1149-1209)". Muslim Philosophy.
17.
Jump up^ Recognised as a mujaddid by Jalal-Al-Din Al-Suyuti. [2]
18.
Jump up^ Law and Legal Theory in Classical and Medieval Islam by Wael B. Hallaq [3]
19.
Jump up^ Ibn Taymiyyah and His Heretical Beliefs - My Religion Islam
20.
Jump up^ Islamic Intellectual History in the Seventeenth Century by Khaled El-Rouayheb
21.
Jump up^ Recognised as a mujaddid by Jalal-Al-Din Al-Suyuti. [4]
22.
Jump up^ "Ibn Hajar Al-Asqalani". Hanafi.co.uk.
23.
^ Jump up to:a b Azra, Azyumardi (2004). The Origins of Islamic Reformism in Southeast Asiapart of the ASAA
Southeast Asia Publications Series. University of Hawaii Press. p. 18. ISBN 9780824828486.
24.
Jump up^ The Origins of Islamic Reformism in Southeast Asia: Networks of Malay-Indonesian and Middle
Eastern 'Ulama' in the Seventeenth and Eighteenth Centuries by Azyumardi Azra [5]
25.
Jump up^ Islam in Modern Asia by I.K. Khan
26.
Jump up^ Glasse, Cyril (1997). The New Encyclopedia of Islam. AltaMira Press. p. 432.ISBN 90 04 10672 3.
27.
Jump up^ "A Short Biographical Sketch of Mawlana al-Haddad". Iqra Islamic Publications.
28.
Jump up^ Kunju, Saifudheen (2012). "Shah Waliullah al-Dehlawi: Thoughts and Contributions". p. 1.
Retrieved 5 April 2015.
29.
Jump up^ "Gyarwee Sharif". al-mukhtar books.
30.
Jump up^ "The initial alacrity with which Ibn Ajba set about renewing Gods religion is mirrored by the
moralizing, inward-looking character of many passages of his Tafsr." Esoteric Hermeneutic of Ibn 'Ajiba by Faris Casewit
31.
Jump up^ O. Hunwick, John (1995). African And Islamic Revival in Sudanic Africa: A Journal of Historical
Sources. p. 6.
32.
Jump up^ Muhammad 'Abduh and Rashid Rida: Contributions to the Reinterpretation of Islamic Constitutional
and Legal Theory by Malcolm H. Kerr
33.
Jump up^ Biographical Dictionary of Modern Egypt by Arthur Goldschmidt
34.
Jump up^ Modernist Islam, 1840-1940: A Sourcebook by Charles Kurzman
35.
Jump up^ Intellectuals in the Modern Islamic World: Transmission, Transformation and Communication (New
Horizons in Islamic Studies) by Stephane A. Dudoignon, Komatsu Hisao, Kosugi Yasushi [6]
36.
Jump up^ Shaikh Muhammad al-Tahir ibn Ashur is the most renowned Zaytuna Imam and one of the great
Islamic scholars of the 20th century. [7]
37.
^ Jump up to:a b Rippin, Andrew. Muslims: Their Religious Beliefs and Practices. p. 282.
38.
Jump up^ Praised by Imam Muhammad Abu Zahra as a Reviver (mujaddid). [8]
39.
40.
41.
Jump up^ Egyptian modernist reformer and rector of al-Azhar. Called for social, legal, and educational reforms.
Pursued an aggressive campaign to integrate modern sciences into al-Azhar's curriculum. Called for the exercise of
ijtihad (independent reasoning) and reconciliation of different schools of Islamic law. Participated in international religious
conferences. Desired a greater role for clergy in government. [9]
Jump up^ Mahmud Shaltut and Islamic Modernism by Kate Zebiri
Jump up^ Muhammad Abu Zahrah was a well-known legal theorist and jurist of 20th. His publishers call him
Imam, ranking him with the great figures of Islamic scholarship of the past, such as Abu Haneefah, Malik, Al-Shafie and
Ibn Hanbal. [10]
42.
Jump up^ "Services As A Mujadid". Alahazrat Imam Ahmed Raza Khan.
43.
Jump up^ "Who was Ahmad Raza Khan Barelwi?". sunniforum.com.
44.
Jump up^ Was Imam Ahmad Raza Khan a Mujaddid or a reliable scholar? Are his works
recommended? IslamQA.org
45.
Jump up^ "The Promised Messiah". Al Islam.
46.
Jump up^ "Claims of Hadhrat Ahmad". Al Islam. Chapter Two
47.
Jump up^ "British Government and Jihad" (PDF). Al Islam.
48.
Jump up^ "Renewal Deeds". AlaHazrat.
49.
Jump up^ He was an unequalled imam and preacher and the most popular Islamic scholar in the second half
of 1900s, so much so that he won the hearts of millions of people in the Arab and Islamic worlds. [11]
50.
Jump up^ "In this latest generation, I have never seen the highest mujaddid like Ahmad Deedat (in terms of
comparative religion)" An Interview with Sh. Muhammad Awal[12]
51.
Jump up^ Mostafa Mahmoud: The Life Path of a Polymath by Wael Hazem Fouda
Further reading
Alvi, Sajida S. "The Mujaddid and Tajdd Traditions in the Indian Subcontinent: An Historical
Overview" ("Hindistanda Mucaddid ve Tacdd gelenei: Tarih bir bak"). Journal of Turkish
Studies 18 (1994): 115.
Friedmann, Yohanan. "Shaykh Ahmad Sirhindi: An Outline of His Thought and a Study of His
Image in the Eyes of Posterity". Oxford India Paperbacks
External links
Islami Mehfil, Concept Of Revivalist (Mujaddid) In Islam
Shah Waliyu Llah about the Mujaddids (French)
Al Hafiz Adh Dhahabi about the Mujaddids (French)
Brief Introduction to the Concept of Mujaddidiyyat in Islam (Urdu)
Maliki
For other uses, see Maliki (disambiguation).
[hide]
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Sharia based on Maliki school (in teal) is the predominant Sunni school in North Africa, West Africa and parts of central eastern Arabian
peninsula.[1]
The Mlik (Arabic: )madhhab is one of the four major schools of Fiqh or religious law
within Sunni Islam. It was founded by Malik bin Anas in the 8th century. The Maliki school of
jurisprudence relies on the Quran and hadiths as primary sources. Unlike other Islamic fiqhs, Maliki
fiqh also considers the consensus of the people of Medina to be a valid source of Islamic law.
[2]
[3]
The Maliki madhhab is one of the largest group of Sunni Muslims, comparable to the Shafii madhhab
in adherents, but smaller than the Hanafi madhhab. Sharia based on Maliki doctrine is
predominantly found in North Africa, excluding northern and eastern Egypt, West
Africa, Chad, Sudan, Kuwait, Qatar, Bahrain, the Emirates of Dubai and Abu Dhabi (UAE), and in
northeastern parts of Saudi Arabia. The Murabitun World Movement also follows the Maliki school.
[1][4]
[5]
[1]
[citation needed]
In the medieval era, the Maliki school was also found in parts of Europe under Islamic rule,
particularly Islamic Spainand the Emirate of Sicily. A major historical center of Maliki teaching, from
the 9th to 11th centuries, was in theMosque of Uqba of Tunisia.
[6]
[7][8]
Contents
[hide]
1 History
2 Principles
2.1 Notable differences from other schools
3 Views
3.1 Apostasy
3.2 Blasphemy
3.3 Stoning
3.4 Slavery
3.5 Prayer
3.6 Other
4 Notable Mliks
o
4.1 Contemporary Malikis
5 See also
6 References
7 Further reading
8 External links
History[edit]
Although Ibn Anas himself was a native of Medina, his school faced fierce competition for followers
in the Muslim east, with the Shafi'i, Hanbali and Zahiri schools all enjoying more success than
Malik's school. It was eventually the Hanafi school, however, that earned official government favor
from the Abbasids.
[9]
The Malikis enjoyed considerably more success in the Africa, and for a while in Spain and Sicily.
Under the Umayyads and their remnants, the Maliki school was promoted as the official state code
of law, and Maliki judges had free rein over religious practices; in return, the Malikis were expected
to support and legitimize the government's right to power. This dominance in Spanish Andalus from
the Umayyads up to the Almoravids continued, with Islamic law in the region dominated by the
opinions of Malik and his students. TheSunnah and Hadith, or prophetic tradition in Islam, played
lesser roles as Maliki jurists viewed both with suspicion, and few were well versed in either. The
Almoravids eventually gave way to the predominantly-Zahiri Almohads, at which point Malikis were
tolerated at times but lost official favor. With the Reconquista, the Iberian Peninsula was lost to the
Muslims in totality.
[10]
[11]
Although Al-Andalus was eventually lost, the Maliki has been able to retain its dominance throughout
North and West Africa to this day. Additionally, the school has traditionally been the preferred school
in the small Arab States of the Persian Gulf (Bahrain, Kuwait and Dubai). While the majority of Saudi
Arabia follows Hanbali laws, the country's Eastern Province has been known as a Maliki stronghold
for centuries.
Principles[edit]
Maliki school's sources for Sharia are hierarchically prioritized as follows: Quran and then
trustworthy Hadiths (sayings, customs and actions of Muhammad); if these sources were ambiguous
on an issue, then Àmal (customs and practices of the people of Medina), followed by consensus of
the Sahabah (the companions of Muhammad), then individual's opinion from
the Sahabah, Qiyas (analogy), Istislah (interest and welfare of Islam and Muslims), and
finally Urf (custom of people throughout the Muslim world if it did not contradict the hierarchically
higher sources of Sharia).
[2]
The Mlik school primarily derives from the work of Malik ibn Anas, particularly the Muwatta Imam
Malik, also known as Al-Muwatta. The Muwat t a relies on SahihHadiths, includes Malik ibn Anas'
commentary, but it is so complete that it is considered in Maliki school to be a sound hadith in itself.
Mlik included the practices of the people of Medina and where the practices are in compliance
with or in variance with the hadiths reported. This is because Mlik regarded the practices of Medina
(the first three generations) to be a superior proof of the "living" sunnah than isolated, although
sound, hadiths. Mlik was particularly scrupulous about authenticating his sources when he did
appeal to them, however, and his comparatively small collection of ahdith, known as alMuwattah
(or, The Straight Path).
[3]
[3]
The Great Mosque of Kairouan (also called the Mosque of Uqba or Mosque of Oqba) had the reputation, since the 9th century, of being one
of the most important centers of the Maliki school. [12] The Great Mosque of Kairouan is situated in the city of Kairouan in Tunisia.
The second source, the Mudawwanah, is the collaborator work of Mlik's longtime student, Ibn
Qsim and hismujtahid student, Sahnun. The Mudawwanah consists of the notes of Ibn Qsim from
his sessions of learning with Mlik and answers to legal questions raised by Sahnn in which Ibn
Qsim quotes from Mlik, and where no notes existed, his own legal reasoning based upon the
principles he learned from Mlik. These two books, i.e. the Muwat t ah and Mudawwanah, along with
other primary books taken from other prominent students of Mlik, would find their way into
theMukhtasar Khall, which would form the basis for the later Mlik madhhab.
Maliki school is most closely related to the Hanafi school, and the difference between them is more
of a degree, rather than nature. However, unlike Hanafi school, Maliki school does not assign as
much weight to analogy, but derives it rulings from pragmatism using the principles of istislah (public
interest) wherever the Quran and Shahih Hadiths do not provide explicit guidance.
[13]
[13]
Notable differences from other schools[edit]

The Maliki school differs from the other Sunni schools of law most notably in the sources it uses for
derivation of rulings. Like all Sunni schools of Sharia, the Maliki school uses the Qur'an as primary
source, followed by the sayings, customs/traditions and practices of Muhammad, transmitted as
hadiths. In the Mlik school, said tradition includes not only what was recorded in hadiths, but also
the legal rulings of the four rightly guided caliphs - especially Umar.
Malik bin Anas himself also accepted binding consensus and analogical reasoning along with the
majority of Sunni jurists, though with conditions. Consensus was only accepted as a valid source of
law if it was drawn from the first generation of Muslims in general, or the first, second or third
generations from Medina, while analogy was only accepted as valid as a last resort when an answer
was not found in other sources.

Malik was reported to have only actually used analogy himself
one time, which he regretted on his deathbed.
[14][15]
[citation needed]
Views[edit]
Apostasy[edit]
Maliki school considers apostasy, that is the act of leaving Islam or converting to another religion or
becoming an atheist, as a religious crime.
Leaving Islam is a Hudud (or Hadd) crime in Maliki
jurisprudence, that is one of six "crimes against God" a Muslim can commit, which deserves the fixed
punishment of death as that is a "claim of God".
Maliki madhhab allows up to ten days for
recantation, after which the apostate must be killed. Both men and women apostates deserve death
penalty according to the traditional view of Sunni Maliki fiqh.
[16][17][18]
[16][19]
[18]
Maliki school, as with other Muslim fiqhs, considers apostasy as a civil liability as well.
Therefore,
(a) the property of the apostate is seized and distributed to his or her Muslim relatives; (b) his or her
marriage annulled (faskh); (c) any children removed and considered ward of the Islamic state. In
case the entire family has left Islam, or there are no surviving Muslim relatives recognized by Sharia,
the apostate's property is liquidated by the Islamic state (part of fay, ). 21 22 Maliki Sunni school of
jurisprudence does not consider any wait as mandatory, before children and property are seized.
[19][20]
[19]
][
[23]
Blasphemy[edit]
Maliki law views blasphemy as an offense distinct from, and more severe than apostasy. Death is
mandatory in cases of blasphemy by Muslim men, and repentance is not accepted. For women,
death is not the required punishment, but she is arrested and punished till she repents and returns to
Islam or dies in custody.
A non-Muslim who commits blasphemy against Islam must be punished;
however, he or she can escape punishment by converting and becoming a devout Muslim.
[24][25]
[26]
Stoning[edit]
Maliki school of jurisprudence (fiqh) holds that stoning is the required punishment for illegal sex by a
married person, as well as for any form of homosexual relations. In Al-Muwatta, the 8th century
Sunni Islamic scholar Malik ibn Anas states that contested pregnancy in a free Muslim woman is
proof of adultery and she must be stoned to death.
[27]
[28][29]
Malik related to me from Ibn Shihab from Ubaydullah ibn Abdullah ibn Utba ibn Masud that Abdullah
ibn Abbas said, "I heard Umar ibn al-Khattab say, 'Stoning is in the Book of Allah for those who
commit adultery, men or women when they are muhsan and when there is clear proof of pregnancy
or a confession.'"
Malik ibn Anas, Al-Muwatta
[30]
Slavery[edit]
Malik ibn Anas in 8th century, as well as later Maliki jurists dedicate a significant portion of their
discussion on slave law in their interpretation of Sharia. They use the
terms abd, amah, fata, gulam, jariyah, raqiq, khadim, mamluk and others to refer to different
types of slaves. Most discuss ownership rights over slaves captured in war or purchased in
slave markets, the duties of the slaves, punishment of slaves who steal or have illegal sex or
commit other crimes, rights of men to force sex on a slave with or without consent, requirements
of master's permission and the process by which a slave can legally marry, inheritance of
slavery by a slave's children, how masters can will, gift or sell their slaves.
Some sections of
Maliki school literature on law, discuss the process of emancipation of slaves who convert to
Islam, as well as the property rights of such emancipated slaves. Malik ibn Anas' foundational
book for Maliki school of Islamic law dedicates three chapters to slavery: ataqah wawala, mukatab and mudabbar.
[31]
[31][32]
[31][33][34]
Prayer[edit]
Also See: Salat There are slight differences in the preferred methods of salt, or prayer, in the
Mliki school.
[35]
Not reciting any supplications before the Ftihah in obligatory prayers (the Bismillah, reciting
"in the name of Allah, the most Gracious, the most Merciful" before the Ftihah.).
Tashahhud - Turning the right-handed fist onto its side (so that the smallest finger is touching
the thigh) and the right index finger is moved from side to side.
Qunt is to be recited only in the morning prayer.
Malikis don't say anything during the kneeling position of prayer.
[36]
[37]
Other[edit]
Maliki school requires that an adult Muslim woman must receive permission from her father,
or guardian, in order to legally marry. Her guardian has the right to arrange and compel a
girl's marriage, if she is a virgin minor, a minor who is a divorcee or widow, or a girl/woman
who is declared to be of unsound mind. Unlike females, male Muslims must consent and
cannot be forced to marry under Maliki jurisprudence.
[38]
[39]
Mahr (dower, brideprice) is a religious requirement in Maliki school, like others, for a legal
marriage. However, it can be a promise of cash or property and is treated as a debt in Maliki
and Hanafi madhhabs. Half of the Mahr must be paid at or after marriage, but before
consummation of a valid marriage, in contrast to Shafi'i and Hanbali schools where the
whole Mahr can be postponed.
[40]
A valid marriage under Maliki law requires two reliable witnesses, either both must be Muslim
men or one of whom is a Muslim male and two are Muslim women (woman's evidence is
considered half as reliable as of a man).
[41]
Pregnancy outside of marriage is considered as proof of zina - a religious crime, in Maliki

school of law. Homosexuality is also considered zina and is punishable with death in Maliki
law literature.
[42]
[43]
Traditional Maliki school texts state that male circumcision is wjib (obligatory), and female
circumcision (FGM) is sunnah (preferred but optional).
[44][45]
Music and singing was declared haram and therefore forbidden by Maliki scholars, based on
their analysis of Quran and hadiths.
They recommended destruction of all musical
instruments, and campaigns were held in Maliki madhhabs from early Islamic period through
the 20th century to destroy musical instruments. Some scholars recommended Muslim
neighbors to enter homes making or enjoying music, and then destroy the source.
[46][47]
[48]
Painting of a picture (taswir) as well as any sculpture of any supernatural being, human
being or animal (anything with a head) from any material, was declared as religiously
unlawful by Maliki scholars.
However, Maliki scholars allowed painting and carving of
leaves, trees or inanimate objects on walls, ceilings, floors, robes and objects.
[49][50][51]
[49]
The Maliki school considers admission in a court of law to be divisible; that is, a plaintiff could
accept some parts of a defendant's testimony while rejecting other parts. This position is
also held by the Hanafi school, though it is opposed by the Zahiris and the majority of the
Hanbalis.
[52]
Notable Mliks[edit]
Yahya al-Laithi (d. 848), Andalusian scholar, introduced the Maliki school in Al-Andalus
Sahnun (AH 160/776-7 - AH 240/854-5), Sunn jurist and author of the Mudawwanah, one of
the most important works in Mlik law
Ibn Abi Zayd (310/922-386/996), Sunn jurist and author of the Rislah, a standard work in
Mlik law
Yusuf ibn abd al-Barr (9781071), Andalusian scholar
Ibn Tashfin (1061-1106), one of the prominent leaders of the Almoravid dynasty
Ibn Rushd (Averroes) (1126-1198), philosopher and scholar
Al-Qurtubi (1214-1273)
Shihab al-Din al-Qarafi (12281285), Moroccan jurist and author who lived in Egypt
Khalil ibn Ishaq al-Jundi (d. ca. 1365), Egyptian jurist, author of Mukhtasar
Ibn Battuta (February 24, 1304 1377), explorer
Ibn Khaldn (1332/AH 732-1406/AH 808), scholar, historian and author of the Muqaddimah
Abu Ishaq al-Shatibi (d. 1388), a famous Andalusian Maliki jurist
Qadi Iyad
Contemporary Malikis[edit]
Usman dan Fodio (1754-1817), founder of the Sokoto Caliphate
Ahmad al-Alawi (18691934), Algerian Sufi leader
Omar Mukhtar (18621931), Libyan resistance leader
Muhammad Ash-Shanqeeti
Abdelkader El Djezairi
Abdallah Bin Bayyah
Timothy Winter, British Muslim scholar
Muhammad Ibn 'Abd al-Karim al-Khattabi, Moroccan resistance leader.
Abu-Abdullah Adelabu
Sherman Jackson
Hamza Yusuf
Salh Ud Dn At Tijn
See also[edit]
Islamic schools and branches
List of Islamic scholars
The Seven Fuqaha of Medina
Sunni view of the Sahaba
Sharia
Salat
Wudu
Adhan
Islamic views on sin
References[edit]
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al. Encyclopaedia of Islam 7. Brill Academic Publishers. pp. 6356.ISBN 978-90-04-09419-2.
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24.
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373-441 (Translated in English by AA Bewley, OCLC 851141256, (Review Contents in Part 4, Read Excerpts from
Part 4, Accessed on: January 10, 2015)
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Vol 2, Macmillan Reference, ISBN 0-02-865735-7
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University Press, ISBN 978-0195689075, pp. 448-457
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Compendium of Jurisprudence, Brill Academic, ISBN 978-9004116283, pp. 147-158
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34.
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35.
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Do the Fard Prayers and the Sunna and Nafila Prayers Connected with Them
36.
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38.
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Press. ISBN 978-90-8728-048-2.
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p. 130
40.
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Publishing, ISBN 978-1409404415, p. 12
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Jump up^ Wendy Chavkin and Ellen Chesler (2005), Where Human Rights Begin: Health, Sexuality, and
Women in the New Millennium, Rutgers University Press, ISBN 978-0813536576, p. 75
Jump up^ Jeffrey Siker (2006), Homosexuality and Religion: An Encyclopedia, ISBN 978-0313330889, p. 131
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Islam Population Council, pp. 13-14
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46.
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Press, ISBN 978-0521130936, pp. 91-103, 145-182
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Sahih al-Bukhari, 7:69:494v,
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978-0521536028, pp. 31-42, 60-68, 104-129
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Burlington Magazine, Vol. 34, p. 249;
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Schrade dargebracht, Stuttgart, pp. 36-48
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Jump up^ Mahmasani (1961), Falsafat al-tashri fi al-Islam, pg. 175. Trns. Farhat Jacob Ziadeh. Leiden: Brill
Archive
Further reading[edit]
Cilardo, Agostino (2014), Maliki Fiqh, in Muhammad in History, Thought, and Culture: An
Encyclopedia of the Prophet of God (2 vols.), Edited by C. Fitzpatrick and A. Walker, Santa
Barbara, ABC-CLIO
Chouki El Hamel (2012), Slavery in Maliki School in the Maghreb, in Black Morocco: A
History of Slavery, Race, and Islam, Cambridge University Press, ISBN 978-1107025776
Thomas Eich (2009), Induced Miscarriage (Abortion) in Early Maliki and Hanafi Fiqh, Islamic
Law & Society, Vol. 16, pp. 302336
Janina Safran (2003), Rules of purity and confessional boundaries: Maliki debates about the
pollution of the Christian, History of religions, Vol. 42 No. 3, pp. 197212
FH Ruxton (1913), The Convert's Status in Maliki Law, The Muslim World, Vol 3, Issue 1,
pp. 3740, doi:10.1111/j.1478-1913.1913.tb00174.x
External links[edit]
Partial Translation of Mlik's Al-Muwattah

University of Southern California
Malikiyyah Bulend Shanay, Lancaster University
Biographical summary of Imam Mlik
Al-Risalah of 'Abdullah ibn Abi Zayd al-Qayrawani 10th century Maliki text on Islamic law,
Translated by Aisha Bewley
French translations of a variety of important Mlik source texts (French)
Hanbali
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The Hanbali school (Arabic: ) is one of the four orthodox Sunni Islamic schools of
jurisprudence (fiqh). It is named after the Iraqi scholar Ahmad ibn Hanbal (d. 855), and was
institutionalized by his students. The Hanbalimadhhab is the smallest of four major Sunni schools,
the others being the Hanafi, Maliki and Shafi'i.
[1]
[2][3]
Hanbali school derives Sharia predominantly from the Quran, the Hadiths (sayings and customs of
Muhammad), and the views of Sahabah (Muhammad's companions). In cases where there is no
clear answer in sacred texts of Islam, the Hanbali school does not accept jurist discretion or customs
of a community as a sound basis to derive Islamic law, a method that Hanafi and Maliki Sunni fiqhs
[1]
accept. Hanbalis rely instead on weaker Hadiths, individual opinions of Muhammad's companions or
analogy.
[1]
Hanbali school is the strict traditionalist and most conservative school of jurisprudence in Sunni
Islam. It is found primarily in Saudi Arabia and Qatar, where it is the official fiqh. Some Hanbali
followers are also found in the four emirates of UAE (Sharjah, Umm al-Quwain, Ras al-Khaimah and
Ajman), Bahrain, Oman and Yemen. The Hanbali school was the forerunner of the WahhabiSalafist movement. Historically the school was small; during the 18th to early-20th
century Muhammad ibn Abd al-Wahhab and Al Saud greatly aided its propagation in Saudi Arabia.
[4]
[5][6]
[7]
[5][8]
[9]
[9]
Contents
[hide]
1 History
2 Principles
o
2.1 Sources of law
2.2 Theology
3 Distinct rulings
4 Reception
5 Differences with other Sunni schools
6 Offshoots
7 Revival efforts
8 List of Hanbali scholars
9 See also
10 References
11 Further reading
12 External links
History[edit]
Map of the Muslim world. Hanbali (dark green) is the predominant Sunni school in Saudi Arabia and Qatar.[5]
Ahmad ibn Hanbal, the founder of Hanbali school, was a disciple of Al-Shafii. Like Shafi'i and alZahiri, he was deeply concerned with the extreme elasticity being deployed by many jurists of his
time, who used their discretion to reinterpret the doctrines of Quran and Hadiths to suit the demands
of Caliphs and wealthy. Ibn Hanbal advocated return to literal interpretation of Quran and Hadiths.
Influenced by the debates of his time, he was known for rejecting religious rulings (Ijtihad) from the
consensus of jurists of his time, which he considered to be speculative theology (Kalam). He
associated them with the Mu'tazilis, who he despised. Ibn Hanbal was also hostile to the
discretionary principles of rulings in jurisprudence (Usul al-fiqh), which were established by his
predecessors; Al-Shaf'i, Imam Malik and Abu Hanifa. He linked these discretionary principles
with kalam. His guiding principle was that the Quran and Sunnah are the only proper sources of
Islamic jurisprudence, and are of equal authority and should be interpreted literally in line with
the Athari creed. He also believed that there can be no true consensus (Ijma) among jurists
(mujtahids) of his time, and preferred the consensus of Muhammad's companions (Sahaba) and
weaker hadiths. Imam Hanbal himself compiled Al-Musnad, a text with over 30,000 saying, actions
and customs of Muhammad.
[10]
[10]
[1]
Ibn Hanbal never composed an actual systematic legal theory on his own, though his followers
established a systemic method after his death. Much of the work of preserving the school based on
Ibn Hanbal's method was laid by his student Abu Bakr al-Khallal; his documentation on the founder's
views eventually reached twenty volumes. The original copy of the work, which was contained in
the House of Wisdom, was burned along with many other works of literature during theMongol siege
of Baghdad. The book was only preserved in a summarized form by the Hanbali jurist al-Khiraqi,
who had access to written copies of al-Khallal's book before the siege.
[11]
[12]
[12]
Relations with the Abbasid Caliphate were rocky for the Hanbalites. Led by the Hanbalite scholar AlHasan ibn 'Ali al-Barbahari, the school often formed mobs of followers in 10th-century Baghdad who
would engage in violence against fellow Sunnis suspected of committing sins and all Shi'ites.
During al-Barbahari's leadership of the school in Baghdad, shops were looted, female
entertainers were attacked in the streets, popular grievances among the lower classes were
agitated as a source of mobilization, and public chaos in general ensued. Their efforts would be
their own undoing in 935, when a series of home invasionsand mob violence on the part of alBarbahari's followers in addition to perceived deviant views let to the Caliph Ar-Radi publicly
condemning the school in its entirety and ending its official patronage by state religious bodies.
[13]
[14]
[14]
[15]
[16]
[16]
Principles[edit]
Sources of law[edit]
Like all other schools of Sunni Islam, the Hanbali school holds that the two primary sources of
Islamic law are the Qur'an and the Sunnah found in Hadiths(compilation of sayings, actions and
customs of Muhammad). Where these texts did not provide guidance, Imam Hanbal recommended
guidance from established consensus of Muhammad's companions (Sahabah), then individual
opinion of Muhammad's companions, followed in order of preference by weaker hadiths, and in rare
cases qiyas (analogy). The Hanbali school, unlike Hanafi and Maliki schools, rejected that a source
of Islamic law can be jurists personal discretionary opinion or consensus of later generation Muslims
on matters that serve the interest of Islam and community. Hanbalis hold that this is impossible and
leads to abuse.
[1]
[10]
Ibn Hanbal rejected the possibility of religiously binding consensus (Ijma), as it was impossible to
verify once later generations of Muslims spread throughout the world, going as far as declaring
anyone who claimed as such to be a liar. Ibn Hanbal did, however, accept the possibility and validity
of the consensus of theSahaba. the first generation of Muslims.
Later followers of the school,
however, expanded on the types of consensus accepted as valid, and the prominent Hanbalite Ibn
Taymiyyah expanded legal consensus to later generations while at the same time restricting it only to
the religiously learned. Analogical reasoning (Qiyas), was likewise rejected as a valid source of law
by Ibn Hanbal himself,
with a near-unanimous majority of later Hanbalite jurists not only
accepting analogical reasoning as valid but also borrowing from the works of Shafi'ite jurists on the
subject.
[10]
[17][18]
[18]
[10][19][20]
Ibn Hanbal's strict standards of acceptance regarding the sources of Islamic law were probably due
to his suspicion regarding the field of Usul al-Fiqh, which he equated with speculative theology
(kalam). In the modern era, Hanbalites have branched out and even delved into matters regarding
the upholding (Istislah) of public interest (Maslaha) and even juristic preference (Istihsan), anathema
to the earlier Habalites as valid methods of determining religious law.
[21]
Theology[edit]
Ibn Hanbal taught that the Qur'an is uncreated due to Muslim belief that it is the word of God, and
the word of God is not created. The Mu'tazilites taught that the Qur'an, which is readable and
touchable, is created like other creatures and created objects. Ibn Hanbal viewed this as heresy,
replying that there are things which are not touchable but are created, such as the Throne of God.
[22]
Distinct rulings[edit]
Wudu One of the seven things which nullifies the minor purification includes, touching a
woman for the purpose of carnal desire. This ruling is similar to theMaliki opinion, however the
Shafi'i opinion is that merely touching a woman will break the wudu, while the Hanafi opinion is
that merely touching a woman doesn't break the wudu.
[23]
Al-Qayyam One position of the school according to Kashshaf al-Qina` of al-Buhuti, and alMughni of Ibn Qudama is the same as that of Imam Abu Hanifa and his students; to place ones
hands below the navel. Another position is that hands are positioned above the navel or on the
chest while standing in prayer, not similar to the Hanafis, though others state a person has a
choice i.e. either above the navel or near the chest
[23]
Ruku The hands are to be raised (Rafa al-Yadayn) before going to ruku, and standing up
from ruku, similar to the Shafi'i school. While standing up after ruku, a person has a choice to
place their hands back to the position as they were before. Other madh'habs state the hands
should be left on their sides.
[23]
[24]
Tashahhud The finger should be pointed and not moved, upon mentioning the name
of Allah.
[23][25][26]
Tasleem Is considered obligatory by the Madh'hab.
[27]
Salat-ul-Witr Hanbalis pray Two Rak'ats consecutively then perform Tasleem, and then
One Rak'at is performed separately. Dua Qunoot is recited after theRuku' during Witr, and
Hands are raised during the Dua.
[27]
In the absence of a valid excuse, it is obligatory (at least for adult men) to pray in
congregation rather than individually.
[28]
The majority of the Hanbali school considers admission in a court of law to be indivisible; that
is, a plaintiff may not accept some parts of a defendant's testimony while rejecting other parts.
This position is also held by the Zahiri school, though it is opposed by the Hanafi and Maliki
schools.
[29]
Reception[edit]
The Hanbali school is now accepted as the fourth of the mainstream Sunni schools of law. It has
traditionally enjoyed a smaller following than the other schools. In the earlier period, Sunni
jurisprudence was based on four other schools: Hanafi, Maliki, Shafi'i and Zahiri; later on, the
Hanbali school supplanted the Zahiri school's spot as the fourth mainstream school. Hanbalism
essentially formed as a traditionalist reaction to what they viewed as speculative innovations on the
part of the earlier established schools.
[30]
[31]
Historically, the school's legitimacy was not always accepted. Muslim exegete Muhammad ibn Jarir
al-Tabari, founder of the now extinct Jariri school of law, was noted for ignoring the Hanbali school
entirely when weighing the views of jurists; this was due to his view that the founder, Ibn Hanbal,
was merely a scholar of prophetic tradition and was not a jurist at all. The Hanbalites, led by alBarbahari, reacted by stoning Tabari's home several times, inciting riots so violent that Abbasid
authorities had to subdue them by force. Upon Tabari's death, the Hanbalites formed a violent mob
large enough that Abbasid officials buried him in secret for fear of further riots were Tabari buried
publicly in a Muslim graveyard. Similarly, the Andalusian theologian Ibn 'Abd al-Barr made a point
to exclude Ibn Hanbal's views from the books on Sunni Muslim jurisprudence. In alMuqaddimah, Ibn Khaldunhimself a Qadi in Egypt during the Mamluk-eraalso noted that the
following of this school was rare and stated that this is due to the fact that they largely
reject Ijtihad as a whole.
[32]
[33]
[13]
[34]
Eventually, the Mamluk Sultanate and later the Ottoman Empire codified Sunni Islam as four
schools, including the Hanbalite school at the expense of the Zahirites.
The Hanafis, Shafi'is and
Malikis agreed on important matters and recognized each other's systems as equally valid; this was
not the case with the Hanbalites, who were recognized as legitimate by the older three schools but
refused to return the favor.
[35][36]
[31]
Differences with other Sunni schools[edit]

Perhaps the most important difference with the other three mainstream Sunni school is the following
of the Athari and Taqlid creed. Whereas the others largely follow the Ash'ari school of theology. AlAsh'ari is vastly criticised in Hanbali literature, and some of it even labelled him an unbeliever.
(see Takfir)
In terms of jurisprudence there are differences as well. In comparison to the Hanafis and the Malikis,
in the absence of a consensus, the opinion of a Sahabi is given priority over Qiyas (which early
Hanbalis rejected) or al-'urf, which is completely rejected by Hanablis. Where Hanbalis require a
unanimous consensus, Hanafis tend to follow the consensus of Kufa and Malikis that of al-Madina.
Hanbalis are somewhat more lax in accepting Hadiths (Musnad Ahmad ibn Hanbal contains a few
known fabricated Hadiths) whereas Abu Hanifa tended to severely scrutinise Hadith because he
lived in Kufa in the middle of the Shi'a/Sunna conflict. Other schools maintain that a religious ruling
cannot be given with doubt, and thus do not follow in some cases Hadiths which authenticity may be
in doubt.
[37]
Zahiris, a less mainstream school, is sometimes seen as the closest to Hanbalis and Hanafis.
However the similarities are only true for early Zahiris who followed the Athari creed. The branch that
was largely instigated by Ibn Hazm which developed in al-Andalus, al-Qarawiyyin and later became
the official school of the state under the Almohads, differed significantly from Hanbalism. It did not
follow the Athari and Taqlid schools and opted for "logical Istidlal" (deductive demonstration) as a
way to interpret scripture that wasn't clear literally. Hanbalis rejected kalam as a whole and believed
in the supremacy of the text over the mind and did not engage in dialectic debates with the Mu'tazila.
Ibn Hazm, on the other hand, engaged in these debates and believed in logical reasoning rejecting
most of Mu'tazila claims as sophists and absurd. Ibn Hazm, also scrutinised Hadith more severely.
He adopted an attitude where he'd reject Hadiths if he discovered something suspicious about the
lives of the those who reported it, or in the case where a person in the Sanad is not a widely known
figure. In doing so, he was aided by his vast historical knowledge.
Offshoots[edit]
The Salafi and Wahhabi movements largely descend from the Hanbali school, which they
scrupulously follow in terms of theology. Much of their religious discourse is derived from the works
of Ibn Taymiyyah and Ibn Qayyim Al-Jawziyya, with contemporary Saudi clerics such as Muhammad
ibn al Uthaymeen and Ibn Baz.
Some eminent Hanbali scholars who were contemporary of Muhammad ibn Abd alWahhab criticised his ways. Both movements differ from classic Hanbalism in some of their political
views as well as in their Takfir of Shi'a and Sufis, an opinion over which Hanbali scholars differ. The
course of action chosen by Ibn Abd al-Wahhab to spread his religious views (violence against
disagreeing Muslims) was also rejected by some of his contemporary Hanbali scholars.
Revival efforts[edit]
Since the Al Saud succeeded in annexing Mecca in 1926 and the discovery of oil, Hanbali school of
theology has benefited from the sponsorship of the Saudi state. Theology students from all over the
world are educated in Saudi Arabia following this school of theology and Saudifunded Dawah succeeded in attracting new followers all over the world. Since the beginning of the
20th-century, the school has therefore gained more acceptance and diffusion in the Islamic world.
List of Hanbali scholars[edit]
Abu Bakr al-Khallal Jurist responsible for the school's early codification.
Al-Hasan ibn 'Ali al-Barbahari (d. 329 A.H.)
Ibn Aqil (d. 48 8A.H.)
Awn ad-Din ibn Hubayra (d. 560 A.H.)
Abdul Qadir al-Jilani (d. 561 A.H.) A Hanbali jurist and Sufi based in Baghdad, patronym of
the Qadiriyya order.
Abu-al-Faraj Ibn Al-Jawzi (d. 597 A.H.) A famous jurist, exegete, critic, preacher and a
prolific author, with works on nearly all subjects.
Hammad al-Harrani (d. 598A.H.) A jurist, critic and preacher who lived in Alexandria under
the reign of Salahudin.
Abd al-Ghani al-Maqdisi (d. 600 A.H.) A prominent hadith master from Damascus and the
nephew of Ibn Qudamah.
Ibn Qudamah (d. 620A.H.) One of the major Hanbali authorities and the author of the
profound and voluminous book on Law, al-Mughni, which became popular amongst researchers
from all juristic backgrounds. One of two individuals referred to as Shaykh al-Islm within the
Hanbali school.
[12]
Taqi al-Din Ibn Taymiyah (d. 728 A.H.) A well-known figure in the Islamic history, known by
his friends and foes for his expertise in all Islamic sciences. The second of two people referred
to as "Shaykh al-Islm" within the school.
[12]
Ibn al-Qayyim (d. 751 A.H.) The closest companion and a student of Ibn Taymiyah, also a
respected jurist in his own right.
Ibn Rajab (d. 795 A.H.) A prominent jurist, traditionist, ascetic and preacher, who authored
several important works, largely commenting upon famous collections of traditions.
Muhammad ibn Abd-al-Wahhab A leading Hanbali jurist and traditionist, patronym of

the Wahhabi movement.
Ibn Humaid (d. 1295 A.H.) A Hanbali jurist, traditionist, historian.
Abd al-Aziz ibn Baz (d. 1999) Former Grand Mufti of Saudi Arabia.
Ibn al-Uthaymeen (d. 1421 A.H.) A leading jurist, grammarian, linguist, and a popular
preacher.
Abdullah Ibn Jibreen A leading Scholar of Saudi Arabia and was a former member of the
Permanent Committee for Islamic Research and Fataawa in Saudi Arabia.
Saleh Al-Fawzan A well known scholar in Saudi Arabia and prolific author. He is currently a
member of the Permanent Committee.
Abdul Rahman Al-Sudais The Imam of the Grand mosque in Mecca, Saudi Arabia.
Saud Al-Shuraim The Imam and khateeb of the Grand Mosque Mecca and a professor of
Islamic law at Umm al-Qura University.
See also[edit]
Islamic schools and branches
Salat
Wudu
Adhan
Islamic views on sin
References[edit]
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Rowman Altamira, ISBN 978-0759109919, p. 24-29
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185. Leiden: Brill Publishers, 1997.
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Leiden: Brill Publishers, 1997.
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^ Jump up to:a b c d Imam Muwaffaq ibn Qudama. The Mainstay Concerning Jurisprudence (Al Umda fi 'l Fiqh).
24.
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73. Trsn. Franz Rosenthal. SUNY Press, 1989. ISBN 9781438417837
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Jump up^ Camilla Adang, This Day I have Perfected Your Religion For You: A Zahiri Conception of Religious
Authority, pg. 20. Taken from Speaking for Islam: Religious Authorities in Muslim Societies. Ed. Gudrun Krmer and
Sabine Schmidtke. Leiden: Brill Publishers, 2006.
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...
...
Abd al-Halim al-Jundi, Ahmad bin Hanbal Imam Ahl al-Sunnah, published in Cairo by Dar alMa'arif
Dr. 'Ali Sami al-Nashshar, Nash'ah al-fikr al-falsafi fi al-islam, vol. 1, published by Dar alMa'arif, seventh edition, 1977
Makdisi, George. "Hanbilah." Encyclopedia of Religion. Ed. Lindsay Jones. Vol. 6. 2nd ed.
Detroit: Macmillan Reference USA, 2005. 3759-3769. 15 vols. Gale Virtual Reference Library.
Thomson Gale. (Accessed December 14, 2005)
Dar Irfan Jameel. "Introduction to Hanbali School of

Jurisprudence."https://www.academia.edu/6790702/Introduction_to_Hanbali_School_of_Jurispru
dence.
Vishanoff, David. "Nazzm, Al-." Ibid.
Iqbal, Muzzafar. Chapter 1, "The Beginning", Islam and Science, Ashgate Press, 2002.
Leaman, Oliver, "Islamic Philosophy". Routledge Encyclopedia of Philosophy, v. 5, p. 13-16.
External links[edit]
Islam portal
Hanabilah.com Hanbali Madhhab
Hanbali-forum Files Hanbali Fiqh by Shaykh Musa Furber
Hanbaliyyah at Overview of World Religions
List of Hanafis
The following is the list of religious personalities who followed the Hanafi Islamic madhab, in
chronological order:
Abu Hanifah
Abu Yusuf
Muhammad al-Shaybani
Ahmad ibn Muhammad al-Tahawi
Yahya ibn Ma'in
al-Marghinani
al-Maydani
Abu Mansur Al Maturidi
Ali al-Qari
Ali Hujwiri
Jalal ad-Din Muhammad Rumi
Farid al-Din Attar
Ibn Abidin
Baha-ud-Din Naqshband Bukhari
Abd al-Ghani al-Nabulsi
Shah Waliullah
Maulana Qasim Nanotvi
Maulana Rashid Gangohi
Ahmed Raza Khan Barelvi
Mohammad Abdul Ghafoor Hazarvi
Muhammad Muslehuddin Siddiqui
Mufti Ahmed Yar Khan Naimi
Allama Faiz Ahmed Qwaisi
Stephen Suleyman Schwartz
Muhammad Shafee Okarvi
Shah Ahmad Noorani
Shabbir Ahmad Usmani
Kaukab Noorani Okarvi
Fazl-e-Haq Khairabadi
Muhammad Abdul Qadeer Siddiqi Qadri
Khayr al-Din al-Ramli
Muhammad Ilyas Qadri
Ahmad Saeed Kazmi
Syed Shujaat Ali Qadri
Badr al-Din al-Ayni
List of Sunni books

[hide]
Part of a series on
Sunni Islam
Beliefs[show]
Five Pillars[show]
Sunni Schools of Law [show]
Movements[show]
Holy sites[show]
Islam portal
This is a list of the significant books of Islamic Sunni's doctrine.

Contents
[hide]
1 Hadith
o
1.1 Al-Kutub Al-Sittah
1.2 Primary sources
1.3 Secondary sources
1.4 Hadith studies
1.5 Commentaries of Hadith collections
2 Tafsir
3 Quranic Studies
4 Aqeedah
4.1 Sunni
5 Seerah
6 Islamic jurisprudence
o
6.1 Hanafi
6.2 Shafi'i
6.3 Maliki
6.4 Hanbali
6.5 General
7 History books
8 Travelogue
9 Biographical evaluation
10 Critique
o
10.1 Shi'a
10.2 Ikhtilaf
10.3 Avicenna
10.4 Refutation of Qadiyaniyat
11 Tazkiah
o
11.1 Dhikr
11.2 General
11.3 Adab
12 Political Islam
13 Miscellaneous books
14 See also
15 Notes
Hadith[edit]
Al-Kutub Al-Sittah[edit]
Sahih Bukhari of Muhammad al-Bukhari
Sahih Muslim of Muslim ibn al-Hajjaj
Sunan al-Sughra of Al-Nasa'i
Sunan Abu Dawud of Abu Dawood
Sunan al-Tirmidhi of Al-Tirmidhi
Sunan Ibn Majah of Ibn Majah
Primary sources[edit]
Sunan al-Darimi of al-Darimi
Al-Muwatta of Malik ibn Anas
Musnad Ahmad ibn Hanbal of Ahmad ibn Hanbal
Secondary sources[edit]
[1]
[2]
[3]
Masabih al-Sunnah of Al-Baghawi
Mishkat al-Masabih by Muhammad ibn Abd Allah Khatib Al-Tabrizi
Riyadh as-Saaliheen of Yahya ibn Sharaf al-Nawawi
Bulugh al-Maram by Ibn Hajar Asqalani
Talkhis al-Mustadrak by al-Dhahabi
Majma al-Zawa'id Ali ibn Abu Bakr al-Haythami
Kanz al-Ummal of Ali ibn Abd-al-Malik al-Hindi
Sahifah Hammam ibn Munabbih of Hammam ibn Munabbih
Musannaf of Abd al-Razzaq of Abd ar-Razzaq as-Sanani
Musannaf ibn Jurayj of Ibn Jurayj
Al-Mu'jam al-Kabeer by al-Tabarani
Al-Mustadrak alaa al-Sahihain of Hakim al-Nishaburi
Tahdhib al-Athar of Muhammad ibn Jarir al-Tabari
Sahih Ibn Khuzaimah of Ibn Khuzaymah
Sahih Ibn Hibbaan of Ibn Hibban al-Busti
Zujajat al-Masabih of Abdullah Shah Naqshbandi
Hadith studies[edit]
Introduction to the Science of Hadith by Ibn al-Salah
Usool As Sunnah by Imam Ahmed Bin Hanbal
Tareekh Tadween e Hadith by Molana Abdur Rasheed Nomani
Hujjiyt e Hadith by Mufti Taqi usmani
Mustalah Al Hadith by Ibn Uthaymeen
Taiseer Al Hadith by Dr. Mehmood At-tahan
Nukhabtul Fikr by Imam Ibn Al-Hajr Al-Asqalani
[4]
Khair ul Usool Fi Hadith ir Rasool by Molana Khair Muhammad Jalandhari
Importance of Hadith by Molana Khalil ur Rehman Chishti
Thameen Ad-dari by Molana Abdul Baqi
Funn-e-Asma-Ar-Rijal by Dr. Taqi-ud-Din Nadvi
Hasnat Ul Akhbar ( tareekh Ul Hadees0 by kazi abuddusamad sarram
Tabyan Ul Rasikh (tareekh Ut Tafseer) by Kazi Abdussamad Sarram R A 1355 hijri
Commentaries of Hadith collections[edit]
Fath al-Bari of Ibn Hajar Asqalani
Umdat al-Qari of Badr al-Din al-Ayni
Irshad al-Sari of al-Qastallani
Tayseer al Bari of Waheed uz-Zaman
Al Minhaj Be Sharh Sahih Muslim of Yahya ibn Sharaf al-Nawawi
Nayl al-Awtar by Muhammad ash-Shawkani
Mirqat Sharh Mishkat al-masabih by Ali al-Qari
Anwar Ul Bari- Sharah Sahih Bukhari by sayyid Ahmed Raza Bijanauri
Anwar Us Sunan - Sharah Tirmiji by Maulana Abdul Gani Tariq Ludhyanavi
Faiz Ul Bari- Tarjuma Fathul Bari by Maualan Muhhmad Abul Hasn Siyalkoti
Fatah Ul Mulhim - Sharh Sahih Muslim by Maulana shabbir Ahmed Usmani Sahab
Khair Us Saleheen - Sharah Riyaz Us Saleheenby maulana muhammad idrees merthi
Mazahir E Haq- Sharh Mishqwat by Allama Kutubuddin Khan Dehlvi
Bazlul Majhood Fi Halli Abi Dawood by Hazrat Maulana Khalil Ahmed Saharanpuri
Tafsir[edit]
See also: List of translations of the Quran
Tanwir al-Miqbas by Àbd Allah ibn Àbbas
Tafsir al-Qurtubi by Al-Qurtubi
Tafsir ibn Kathir by Ibn Kathir
Tafsir al-Baghawi by Al-Baghawi
Al-Tafsir Al-Kabir by Fakhr al-Din al-Razi
Tafsir al-Jalalayn by Al-Mahalli and Suyuti
Tafsir-e-Naeemi by Maulana Mufti Ahmed Yaar Naeemi.
Dur al-Manthur by Suyuti
Ruh al-Ma'ani by Mahmud al-Alusi
Tafsir al-Tabari by Muhammad ibn Jarir al-Tabari
Al-Kashshaf by al-Zamakhshari
Fath al-Qadir by Muhammad ash-Shawkani
Tibyanul Qur'an by Maulana Mufti Ghulam Rasool Saeedi.
Zia ul Qur'an by Peer Syed Karam Ali Shah Al-Azhri.
Al-Khazanul Irfan by Maulna Mufti Naeemuddin Muraadabadi.
Tafseer-e-Siddiqui by Bahr-ul-Uloom Muhammad Abdul Qadeer Siddiqi Qadri Hasrat
Al-Mufradat fi Gharib al-Quran by al-Raghib al-Isfahani
Fi Zilal al-Qur'an by Sayyid Qutb
The Holy Qur'an: Text, Translation and Commentary by Abdullah Yusuf Ali.
Tafsir-e-Usmani by Shabbir Ahmad Usmani.
Ma'ariful Qur'an by Muhammad Shafi Usmani.
Tafheem-ul-Quran (6 Vols)by Sayyid Abul Ala Maududi
Tafseer e Sirat ul Jinaan by Mufti Qasim Attari
Tafsir al-Karimir Rahman fii Tafsir Kalam al-Mannan by Abd ar-Rahman ibn Nasir as-Sa'di
Tafsir al Quran 4 volm, Malayalam,by Muhammed amani moulavi
Bayan al Quran by Maulana Ashraf Ali Thanvi RA
Bayan Us Subhaan by Syyed Dayam Al Bukhari
Tafseer E Ahmedi by Mulla Jeevan RA (17th Centuray)
Tafseer E Mazhariby Kazi Sanaullah Panipati RA
Tafseer E Yaqub Charkhi by Khwaja Yaqub Charkhi RA
Tafseer E Mehmood by Maulana Ubedullah Sindhi RA
Tafseer Mazahir ul Quranby Mufti Mazharullah Dehlavi
Anwar Ul Bayan by Sheikh Aashiq Ilahi Madani RA
Ahsan Ul Qasas Comentry & Tafseer surah Yusuf' by Sheikh Abdur Rahim Limbada
Tafseer e Majidi by Maulana Abdul Majeed Daryabadi RA
Maalim Ul Irfan Fi Duroos il Quran Sufi Abdul Hamid Sawati RA
Tafseer Jawahir ul Quranby Shaykh Ghulamullah Khan RA
Quranic Studies[edit]
Studying The Glorious Quran by Sayyed Abul Hasan Ali Nadvi RA
Muhazirate Qurani by Sheikh Dr. Mehmood Ahmed Gazi RA
Vocablury Of the Holy Quran Arabic - English by Shaykh abdullah Abbas NAdvi
Tarikh Arzul Quran by shaikh Sayyed Sulaiman Nadvi RA
An Approach To The Quranic Science by Mufti Taqi Usmani Sahab
Jamal Ul Quran by Hakimul Ummat Maulana Ashraf Ai Thanvi RA
Uloom AL Quran by Mufti Taqi Usmani Sahab
Qasas MArif Ul Quran by Mufti hai Usmani Sahab RA
Al Fawazul Kabeer Fi Usool At Tafseer by Shah Waliullah Muhaddis Dehlavi RA
Tarikh Tafseer O Mufassareen by Ghulam Ahmed Hariri RA
Quran ki Char Bunyadi Istilahain (Four Basic Quranic Terms) by Syed Abul Ala Maududi
Aqeedah[edit]
Sunni[edit]
Kitab Al-Irshad Ila Qawati Al-Adilla Fi Usul Ati Tiqad by Al-Juwayni
"Fiqh al-Akbar" by Imam Abu Hanifa (d.150H)
Letters and quotes by Imam Malik (d.179H)
"ar-Risala" (the Introduction) by Imam Shafi'i (d.204H)
"Kitab al-Iman" by Abu 'Ubayd al-Qaasim ibn Salaam (d.224H)
"Kitab al-Iman" by Ibn Abi Shayba (d.235H)
"Usool us-Sunnah" by Imam Ahmed ibn Hanbal (d.241H)
"Ar-Radd 'alal Jahmiyyah waz-Zanaadaqah" by Imam Ahmed ibn Hanbal (d.241H)
"Kitab al-Iman" by Imam Bukhari (d.256H)
"Kitab at-Tawheed" by Imam Bukhari (d.256H)
"Khalq Afaalul-Ibaad" by Imam Bukhari (d.256H)
"As-Sunnah" by Abu Bakr al-Athram (d.273H)
"Kitab as-Sunnah" by Ibn Abu Dawood as Sijistaanee (d.275H)
"Al-Ikhtilaaf fee Ladfh war-Radd 'alal-Jahmiyyah" by Ibn Qutaybah (d.276H)
"Ahl us-Sunnah" by Abu Haatim ar-Raazee (d.277H)
"Ar-Radd 'alal Jayhmiyyah" by Imam ad-Darimee (d.280H)
"As-Sunnah" by Ibn Abee 'Aasim (d.287H)
"As-Sunnah" by Abdullah ibn Imam Ahmed ibn Hanbal (d.290H)
"As-Sunnah" by Abu Bakr al-Maruzi (d.292H)
"As-Sunnah" by al-Marwazi (d.292H)
"Sharh us-Sunnah" by ibn Jareer at-Tabari (d.310H)
"Kitab at-Tawheed" by ibn Khuzayma al-Shafi'i (d.311H)
Al-Aqidah al-Tahawiyyah by Imam Tahawi (d.321H)
"Al-Maqaalatul-Islamiyeen by Imam Abdul-Hasan al-Ashari (d.324H)
"Ar-Risaalah ilaa Ahlth-Thaghr by Imam Abdul-Hasan al-Ashari (d.324H)
"Al-Ibaanah 'an Usoolid-Diyaanah by Imam Abdul-Hasan al-Ashari (d.324H)
"Sharh us-Sunnah" by Imam Barbahari (d.329H)
"Kitaab us-Sunnah by Abu Ahmad al-Asaal (d.349H)
"Ash-Shareeah by Abu Bakr al-Aajuri (d.360H)
"Itiqaad Aimmatul-Hadeeth by Abu Bakr al-Ismaili (d.371H)
"Kitaabus-Sifaat by Imam ad-Daraqutni (d.385H)
"Kitaabun-Nuzool by Imam ad-Daraqutni (d.385H)
"Al-Ibaanah 'an Sharee'atil Firqatin -Naajiyah by Imam Battah al-Akbaree (d.387H)
"Sharhul-Ibaanah 'an Usoolis-Sunnah wad-Diyaanah by Imam Battah al-Akbaree (d.387H)
"Kitaabut-Tawheed by Ibn Mandah (d.395H)
"ar-Radd'alal-Jahmiyyah by Ibn Mandah (d.395H)
"Sharh Usool Itiqaad Ahlus-Sunnah Wal Jamaah by Imam al-Laalilka'i (d.428H)
"Al-Wusool ilaa Maarifatil-Istiwaa by Imam Abu 'Amr at-Talamankee al-Andalusee (d.429H)
"Al-Itiqaad by Abu Nuaym al-Ashbaanee (d.430H)
"Risaalah fee Ithbaatil-Istiwaa by Imaam Abu Muhammad al-Juwaynee (d.438H)
"Aqeedatus-Salaf Ashaabul-Hadeeth by Imam Abu Uthmaan as-Saboonee (d.449H)
"Al-I'tqaad alaa Madhabis-Salaf Ahlus-Sunnah wal-Jamaah by Imam al-Bayhaqi (d.457H)
"Dhammul-Kalaam by Shaykh ul-Islaam Abu Ismaeel al-Harawee (d.481H)
Al-Aqidah Al-Wasitiyyah by Ibn Taymiya (d.728H)
Al-Aqidah Al-Hamawiyyah by Ibn Taymiya (d.728H)
Kitab Al-Iman by Ibn Taymiya (d.728H)
"Kitab at-Tawheed" by Muhammad ibn Abd al-Wahhab (d.1206H)
"Usool al-Thalatha" by Muhammad ibn Abd al-Wahhab (d.1206H)
"Qawa'id al-Arba" by Muhammad ibn Abd al-Wahhab (d.1206H)
"Ad Daulat Ul Makkiya" by Ahmed Raza Khan Barelvi (d.1340H)
"Jaa Ul Haq" by Ahmad Yaar Khan Naeemi
Seerah[edit]
See also List of biographies of Muhammad.
Seeratul Mustafa by Hazrat Maulna Abdul Mustafa Azami.
Shan-e-Habib e Rahman by Mufti Ahmed Yaar Naeemi.
Kitab al-Miraj by Abu'l-Qasim al-Nisaburi (alleged)
Ar-Raheeq Al-Makhtum by Safi-ur-Rehman Mubarakpuri
An Nabi Ul Khaatim by sayyed manazar ahasan Gilani
Seerat Khateem Ul Ambiya by Muhammad Shafi Deobandi
Seerat Un Nabi SAW. by Allama Shibli Naumani
seerah tur Rasool s a w 12 volume by Dr. Tahir ul Qadri
seerat E Rasool SAW. by Shah Waliullah RA
Islamic jurisprudence[edit]
Hanafi[edit]
Hidayah by Burhan al-Din al-Marghinani.

Radd al-Muhtar ala al-Dur al-Mukhtar by Allama Sayyid Muhammad Ameen ibn Àabideen
ash-Shaami.
Fatawa e Razaviya By Ahmed Raza Khan Barelvi.
Tafseer e Naimi By Mufti Ahmed Yar Khan Naimi
Tafseer e Tibyanul Quran by Allama Ghulam Rasool Saeedi.
Jannati Zewar by Maulana Abdul Mustafa Azami
Faizan e Sunnat by Muhammad Ilyas Qadri.
Shafi'i[edit]
Al-Maqasid by Yahya Ibn Sharaf an-Nawawi
Umdat al-Salik wa Uddat al-Nasik by Ahmad ibn Naqib al-Misri
Bulugh Al Maram Min Ad Dillat AL Ahkam by Hafiz Ibne Hajar Al Asqlani Ra
Minhaj Ut Talibeen By Abu Zakariya Yahya ibn Sharif an Nawawi
Umdat Us Salik by Shaikh Ahmed Ibn Naqeeb Al Misri RA
Maliki[edit]
Al Mudawanna by Imam Malik ibn Anas
Al Risala by Imam Abu Zayd Al Qayrawani
Al Mukhtasar by Imam Khalil ibn Ishaq al-Jundi
Hanbali[edit]
Al-Kaafi fi fiqh al-Imaam Ahmad bin Hanbal by Ibn Qudamah.
General[edit]
The Lawful and the Prohibited in Islam by Yusuf al-Qaradawi
Nayl al-Awtar by Muhammad ash-Shawkani
History books[edit]
Raud al-Unuf by Al Suhayli, a commentary of Ibn Hisham's The Life of the Prophet
Muqaddimah by Ibn Khaldun
Genealogies of the Nobles by Ahmad Ibn Yahya al-Baladhuri
The Comprehensive Compilation of the Names of the Prophet's Companions by Ibn Abd-alBarr
History of the Prophets and Kings by Muhammad ibn Jarir al-Tabari
The Complete History by Ali ibn al-Athir
al-Bidayah wa al-Nihayah or Tarikh ibn Kathir by Ibn Kathir
History of the Caliphs by Suyuti
The Caliphs who Took the Right Way by Suyuti
History of Baghdad by Al-Khatib al-Baghdadi
Al-Farooq by Shibli Nomani
Ma'alim fi al-Tariq by Sayyid Qutb
Al-Imama wa al-Siyasa by Ibn Qutaybah
Al-Fitna Al-Kubra by Taha Hussein
Sirat al-Halbiya by Burhan al-Din al-Marghinani
Fath al-Buldan by Ahmad ibn Yahya al-Baladhuri
Tabaqat al-Hanabilah by Ibn Abi Ya'la and Ibn Rajab al-Hanbali
Nobider Kahini by Dr. Muhammad Asadullah Al-Ghalib
Tarikh E Tabri by Muhammad ibn Jarir al-Tabari
Tarikh E Islam by Maulana akbar Shah najibabadi
Tabqat Ibn Saadby Muhammad bin Saad
Tabqat E Kabeer by Muhammad bin Saad
Tarikh E Masoodiby Abul Hasan Bin Husain Bin Ali Al Masoodi
Tarikh E Farshita by Muhammad Qasim Farishta
Ehad e Risalat ke Mufassareen E Kiram by Shaikh Ruhullah Naqshbandi
Tabqat E nasiri by Maulana Mirhajuddin
Kitab Fuh Ul Buldan by Imam Abul Abbas Ahmed Ibn jabir Al Baladhuri
Maasir E Alamgiri by SAqi Mustaid Khan
Futuh Us Shaam by Imam Al Waqeedi RA
Al Insaf fi Bayan Asbab Al Iktikaaf by Shah Waliullah RA
Usdul Gabbah Fi Marifat Us Sahaba by Ibn Asir
Tarikh Dawat O Azimat by Sayyed Abul Hasan Ali Nadvi RA
Travelogue[edit]
Ambiya A.s. Ki Sarzameen Me by Mufti Rafi UsmaniDB
Jahan E Deeda by Mufti Taqi Usmani DB
Duniya Mere Aage by Mufti Taqi Usmani DB
Dariya E Kabul Se Darya E yarmuk Taq by Sayyed Abul Hasan Ali Nadvi RA
Lahore se Ta Khak E Bukhara O SamaraQand by Shaikh Zulfiqar Sahab Naqshbandi
Safar Nama Aseerane Malta by Shaikh Husain Ahmed Madni RA
Biographical evaluation[edit]
Tahdhib al-Tahdhib by Ibn Hajar al-Asqalani
The Great History by Muhammad al-Bukhari
Al-Kamal fi Asma' al-Rijal by Abd al-Ghani al-Maqdisi
Tarikh Tafsir O Mufassareen by Ghulam Ahmed Harari
Hadees e Rasool SAW ka Qurani Meyar by Maulana Tayyab Sahab
Hujjat E Hadees by Mufti Taqi Usmani Sahab
Hasnat Ul Akhbar- Tarikh Ul Hadees by Abdussamad sarni
Mareef Ul Hadees by Mufti Muhammad Shafi Sahab Usmani
Critique[edit]
Shi'a[edit]
Minhaj as-Sunnah an-Nabawiyyah by Ibn Taymiya
Taufa Ithna Ashari by Shah Abdul Aziz
Al-Sawa'iq al-Muhriqah by Ibn Hajar al-Haytami
Mawaddat al-Qurba by Mir Sayyid Ali Hamadani (alleged)
Yanabi al-Muwadda by Sulayman al-Qunduzi (alleged)
Ikhtilaf[edit]
Habib al-Siyar by Muhammad Khwandamir
Avicenna[edit]
The Incoherence of the Philosophers by Al-Ghazali
Refutation of Qadiyaniyat[edit]
AL Khilaf Tul Mahadiby Sayyed Husain Ahmed Madani Ra
Aaina E Qadiyaniyatby Maulana Allah Wasaya Khan
Al Sarim AL Masloolby Imam Ibn Taimiya RA
Khatim un Nabiyeen by Allama Anwar shah Kashmiri RA
Tazkiah[edit]
Dhikr[edit]
al-Wabil al-Sayyib by Ibn Qayyim Al-Jawziyya
Dala'il al-Khayrat by Muhammad al-Jazuli
Hisnul Muslim by Sa'id bin Ali bin Wahf Al-Qahtani
General[edit]
Kimiya-yi sa'dat by Al-Ghazali.
Adab[edit]
Minhaj ul Muslimeen by Syed Masood Ahmad
Tambeeh Ul Mugtareen by
Political Islam[edit]
Hujjat al-Balagha by Shah Waliullah
The Economic System In Islam by Taqiuddin al-Nabhani
Siyasat E sharaiya by Ibn Taymiyyah
Kitab Ul Khiraj by Imam Abu Yusuf ra
Miscellaneous books[edit]
Chach Nama by Kaz Ismail
Sharh al-Mawahib al-Ladunniyyah by Muhammad al-Zurqani
Sirush Shahadhathayn Shah Abdul Aziz
Mu'jam Al-Buldan by Yaqut al-Hamawi
Wafa al-Wafa by Ali ibn Ahmad al-Samhudi
Ma'arij-ul-Nabuwwah by Abdul-Haqq Dehlavi
Kitab Akhbar as-Sifat by Ibn Jawzi
See also[edit]
Islam portal
List of Shia books
List of Islamic texts
List of Muslim educational institutions
Notes[edit]
1.
Jump up^ https://archive.org/download/FP146343/146343.pdf
2.
Jump up^ https://archive.org/download/MukhtasarMuwattaImamMalik/1.pdf
3.
Jump up^ https://archive.org/download/AllInOne-Hadiths-EngArabicDarusalam_201407/All%20in%20OneMusnad%20E%20Ahmad%20Bin%20Hanbal%2C%20Arabic%20-Eng-But%20non-searchable.pdf
4.
Jump up^ https://archive.org/download/TareekhTadween-eHadithByShaykhAbdurRasheedNomani/TareekhTadween-e-HadithByShaykhAbdurRasheedNomani.pdf
[hide]
Sunni hadith literature

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The Musannaf of Abd al-Razzaq
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and study
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Muqaddimah ibn al-Salah fi 'Ulum al-Hadith
The Interpretation of Conflicting Narrations
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Al-Kamal fi Asma' al-Rijal
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Curriculum & Texts for Shafiì fiqh

Shafi'i Fiqh > Qibla.com
Answered by Sidi Moustafa Elqabbany

I was wondering where I can get good translations of the Shafii fiqh works used in Tarim? I know Shaykh
Nuhs translations of Umdat as Salik and al Maqasid and the translation of incomplete translation of Safina on
the Majmu website (which Im still waiting for it to be completed). I heard from people who came back from
Dar al Mustafa say some of the western Muslim students have translated the basic matun of the Shafii fiqh
but I want to know where I can get them.
Answer:
I posed these questions to some advanced students of knowledge. I have taken the liberty to edit their
comments for the purpose of making them more suitable to be posted here.
Sidi Hamza Karamali says, al-Maqasid is probably the best book for the layman who doesnt have access to a scholar.
All the other books are mutun [m: i.e. terse, legalistic texts] than require study under the guidance of an
expert.
Sidi Khalil Abdur-Rashid writes,
In reference to the initial question about the translations of Shafii Fiqh works used in Tarim, to my
knowledge, those translations are all being completely redone. Sheikh Jamal Ud-Deen here in Atlanta, GA is
working on Risalatul-Jaamia. He has been given ijaaza from a sheikh in Tarim whose lineage goes back to
the author of the text. Insha-Allah, I will be completing the Safina. A version has already been completed on
paper, but it has some mistakes. It has comments included, which are from the Sharh and my teacher from
Tarim. I hope to complete it by this summer. Sheikh Ibrahim in Tarim is working on the text Muqaddimat Al
Hadramiyyah. Sheikh Jamal Ud-Deen is doing a class here in Atlanta on Matn Abi Shujaa. His class is being
digitally recorded and transcribed so that a translation with notes can be made. I am not aware of anything
which is already completed.
Secondly, in terms of the order of sequence of the books of the Shafii Madhhaab. I will give you the Tarimi
tarteeb which has been in place for centuries. Specifically at Dar-Al-Mustafah it is as follows for fiqh:
1. Ar-Risalat Al-Jaamia
2. Safinat An Najaa
3. Al-Mukhtasar Al Lateef
4. Al-Muqaddimat Al Haadramiyyah
5. Matn Abi Shujaa
6. Al Yaqoot An-Nafees
7. Az-Zubad
8. Umdat As-Saalik
9. Minhaaj At Taalibeen
(I believe that Iàanat At-Taalibeen is done before the Minhaaj, but not as a requirement. Not all the students
will get to the Minhaaj. It alone requires 2 years of study after one has done all of the above 8 texts. In Dar
Az-Zahra (the womens school in Tarim) they only study books 1, 2, 3, and 5. They also do a text before book
1 which is written by Habib Omar called Ath-Dhukirah. Its a text on basic Fiqh, Aqeedah and duahs. Its very
very nice.
In Aqeedah:
1. Aqeedat Al-Awaam
2. Durus At-Tawheed
3. Jawharat At-Tawheed
(There may be another text before the Jawharat which is Imam Al-Haddads Matn on Aqeedah.)
Insha-Allah this will be of benefit. This is as it was when I was present two years ago. If some changes have
been made, I am not aware of it. I believe that it has not changed, as Habib Ali says, the tarteeb of Dar Al
Mustafa is not random, but a prophetic one.
Sidi Mostafa Azzam suggests the following course of study,
Shafiì Fiqh:
(required)
1. The Immaculate Raiment: The Essentials of Prayer
2. The Ladder of Success [m: i.e. a translation of Sullam At-TawfiqThe translation hasnt yet been started.]
3. The Little Gift: The Fiqh of Menstruation, Childbed, and Abnormal Uterine Bleeding (AUB)
(if they wish to continue)
4. The Ship to Salvation: Through Belief and Devotion
5. al-Risalat al-Jamiàh
6. The Objectives
7. al-Maqasid
Àqidah:
(required)
1. Basic Beliefs of Islam: What Must Be Known by the Common Woman and Man
(if they wish to continue)
2. The Lustrous
3. The Epistle of Imam Bajuri
And Allah knows best.

Compiled by Moustafa Elqabbany
Metro Vancouver, Canada
Source
Related Questions:
Good Starter Books for Shafii Fiqh
Shafiì Fiqh Resources
Cat Hair
Is the translation of Umdat as-Salik by Ahmad ibn Naqib al-Misri translated by Nuh Ha Mim Keller a
good book.
Audio Recordings for Prayer
Is Reliance of the Traveller a good resource? How does the Shafii madhab differ from other ones?
Hadith studies
(Redirected from Isnad)
Part of a series on
Hadith
Sunni1[show]
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Biographical evaluation
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Studies
Terminology
Types (categories)
- Books also revered by Ahmadis

Category
Islam portal
Hadith studies (Arabic:

ilm al-h adth "knowledge of hadith") are a number of
religious disciplines used in the study and evaluation of the Islamic hadith by Muslim scholars. It
has been described by one hadith specialist, Jalal al-Dinal-Suyuti, as the science of the principles by
which the conditions of both the sanad, the chain of narration, and the matn, the text of the hadith,
are known. This science is concerned with the sanad and the matn with its objective being
[1]
distinguishing the sahih, authentic, from other than it. Ibn Hajar al-Asqalani said the preferred
definition is: knowledge of the principles by which the condition of the narrator and the narrated are
determined.
[2]
Contents
[hide]
1 Importance
1.1 Muhaddith
2 History
o
2.1 A concise history of Sunni literature pertaining to hadith studies

3 Sanad and matn
3.1 Importance of the sanad
4 Biographical evaluation
5 Discussion of validity
6 See also
7 References
8 External links
Importance[edit]
A common historical method in Islam, hadith studies consist of a careful examination of the isnad, or
chain of transmission accompanying each hadith.The isnad is carefully scrutinized to see if the chain
is possible (for example, making sure that all transmitters and transmittees were known to be alive
and living in the same area at the time of transmission) and if the transmitters are reliable. The
scholars reject as unreliable people reported to have lied (at any point), as well as people reputed to
be heedless (and thus likely to misunderstand the saying).
The stature of hadith studies, reflects the centrality of hadith to other religious disciplines. The
science of hadith is from the best of the virtuous sciences as well as the most beneficial of the
various disciplines, said Uthman ibn Abd al-Rahman al-Shahrazuri, commonly known as Ibn alSalah, in the introduction to his widely influential Introduction to the Science of Hadith. It is preferred
by the noble from amongst men and is tended to by those scholars concerned with verifying the
correct from the incorrect and those of complete scholarship; only those who are debased and lowly
dislike it. It is the science most pervasive in respect to the other sciences in their various branches,
in particular to jurisprudence being the most important of them.
[3]
The intended meaning of other sciences here are those pertaining to religion, explains Ibn Hajar
al-Asqalani, Quranic exegesis, hadith, and jurisprudence. [The science of hadith] became the most
pervasive due to the need displayed by each of these three sciences. [The need] hadith has [of its
science] is apparent. As for Quranic exegesis, then the preferred manner of explaining the speech of
Allah is by means of what has been accepted as a statement of His Prophet. The one looking to this
is in need of distinguishing the acceptable from the unacceptable. Regarding jurisprudence, then the
jurist is in need of citing as an evidence the acceptable to the exception of the later, something only
possible utilizing the science of hadith.
[4]
Muhaddith[edit]
The term muhaddith refers to a specialist who profoundly knows and narrates hadith, the chains of
their narration isnad, and the original and famous narrators. According to the 8th century Imam,
Sheikh Muhammad ibn Idris ash-Shafiì, a muhaddith is someone who has memorised at least
400,000 narrations along with the chain of narrators for each narration. The female equivalent is
a muhadditha.
In describing the muhaddith, Al-Dhahabi raised the question, "Where is the knowledge of hadith, and
where are its people?" Answering his own question, he said, "I am on the verge of not seeing them
except engrossed in a book or under the soil."
[5]
Both men and women can serve as muhaddithin (traditionists). The requirements for a muhaddith
are the same requirements that apply to the reception and transmission of reports (riwayah) in the
Islamic tradition more generally: truthfulness, integrity, a competent and accurate memory, being free
of prejudice or compulsion that might be presumed to distort the reporting.
[6]
There are numerous women who have served as muhaddithat in the history of Islam. Nadwi counts
more than 8000 based on the biographical dictionaries of the classical and medieval period. Many
of these women belonged to the most outstanding scholars and traditionists of their time and men
were proud to receive narration from them. One must also note that muhaddithat transmitted the
same body of knowledge as their male counterparts - there were and are no restrictions on what
could be transmitted by women.
[7]
Reporting or narrating (riwayah) must be differentiated from giving testimony (shahadah). While
women are entirely equal in riwayah, many Islamic jurists place restrictions on women in shahadah thus in several schools of law the testimony of two women is equal to that of a man.
History[edit]
Main article: History of hadith
After the death of Muhammad, his sayings were preserved in both written and memorized form.
Umar ibn al-Khattab, the second caliph, began to collect all the hadiths together into one unified
volume. He, however, chose to give up the endeavor in order to have the Muslim nation concentrate
its efforts more on the Quran.
[8]
The Umayyad caliph, Umar ibn Abd al-Aziz also started an effort to collect all the hadiths. Teaching
and collecting hadiths was part of a plan of his to renew the moral fiber of the Muslim community. He
supported teachers of fiqh, sent educators to ignorant Bedouin tribes, ordered weekly hadith lectures
in the Hejaz, and sent our scholars of hadith to Egypt and North Africa.
[8]
Umar also ordered the great scholar of Madinah, Abu Bakr ibn Hazm to write down all the hadiths of
Muhammad and Umar ibn al-Khattab, particularly those narrated by Aisha. He had these hadiths
collected in books which were circulated around the Umayyad Empire. Although these books are lost
today, commentaries on them by Ibn al-Nadim reveals that they are organized like books of fiqh,
such as the Muwatta of Imam Malik, the first large compilation of hadiths. Imam Malik himself
probably followed the general plan of the early books of hadith ordered by Umar.
[8]
The classification of Hadith into sahih, sound or authentic; hasan, good; and da'if, weak, was utilized
early in hadith scholarship by Ali ibn al-Madini (161234 AH). Later, al-Madini's student Muhammad
al-Bukhari (810870) authored a collection, now known as Sahih Bukhari, commonly accepted by
Sunni scholars to be the most authentic collection of hadith, followed by that of his student Muslim
ibn al-Hajjaj. Al-Bukhari's methods of testing hadiths and isnads are seen as exemplary of the
developing methodology of hadith scholarship.
[9]
[10]
[11]
A concise history of Sunni literature pertaining to hadith studies [edit]

As in any Islamic discipline, there is a rich history of literature describing the principles and fine
points of hadith studies. Ibn Hajar al-Asqalani provides a summation of this development with the
following: Works authored in the terminology of the people of hadith have become plentiful from the
Imaams both old and contemporary:
1. From the first of those who authored a work on this subject is the Judge, Ab Muhammad alRmahurmuz in his book, al-Muhaddith al-Faasil, however, it was not comprehensive.
2. And al-Hakim, Abu Abd Allah an-Naysaburi, however, it was neither refined nor well
arranged.
3. And following him, Abu Nuaym al-Asbahani, who wrote a mustakhraj upon the book of the
later, (compiling the same narrations al-Hakim cited using his ownsanads.) However, some
things remain in need of correction.
4. And then came al-Khatib Abu Bakr al-Bagdadi, authoring works in the various disciplines of
hadith studies a book entitled al-Kifaayah and in its etiquettes a book entitled al-Jami Li
Adab ash-Sheikh wa as-Saami. Scarce is the discipline from the disciplines of the science of
hadeeth that he has not written an individual book regarding, as al-Hafith Abu Bakr ibn
Nuqtah said: 'Every objective person knows that the scholars of hadeeth coming after alKhatib are indebted to his works.' After them came others, following al-Khatib, taking their
share from this science."
5. al-Qadi Eyaad compiled a concise book naming it al-Ilmaa.
6. Abu Hafs al-Mayanajiy a work giving it the title Ma Laa yasu al-Muhaddith Jahluhu or That
Which a Hadith Scholar is Not Allowed Ignorance Of. There are numerous examples of this
which have gained popularity and were expanded upon seeking to make plentiful the
knowledge relating to these books and others abridged making easy their understanding.
7. This was prior to the coming of the memorizer and jurist Taqiyy ad-Deen Aboo Amrin
Uthmaan ibn al-Salah Abd ar-Rahmaan ash-Shahruzuuree, who settled in Damascus. He
gathered, at the time he had become a teacher of hadith at the Ashrafiyyah school, his well
known book, editing the various disciplines mentioned in it. He dictated it piecemeal and, as
a result, did not succeed in providing it with an appropriate order. He occupied himself with
the various works of al-Khatib, gathering his assorted studies, adding to them from other
sources the essence of their benefits. So he combined in his book what had been spread
throughout books other than it. It is due to this that people have focused their attention upon
it, following its example. Innumerable are those who rendered his book into poetry, abridged
it, sought to complete what had been left out of it or left out any extraneous information; as
well as those who opposed him in some aspect of his work or supported him.
[12]
Sanad and matn[edit]

The sanad and matn are the primary elements of a hadith. The sanad is the information provided
regarding the route by which the matn has been reached. It is so named due to the reliance of the
hadith specialists upon it in determining the authenticity or weakness of a hadith. The term sanad is
synonymous with the similar term isnad. The matn is the actual wording of the hadith by which its
meaning is established, or stated differently, the objective at which the sanad arrives at, consisting of
speech.
[13]
The sanad consists of a chain of the narrators, each mentioning the one from whom they heard the
hadith until mentioning the originator of the matn, along with the matn itself. The first people who
received hadith were Muhammad's Companions, so they preserved and understood it, knowing both
its generality and particulars. They conveyed it to those after them as they were commanded. Then
the generation following them, the Followers, received it and then conveyed it to those after them,
and so on. Thus, the Companion would say, I heard the Prophet say such and such. The Follower
would say, I heard a Companion say, I heard the Prophet say The one after the Follower would
say, I heard a Follower say, I heard a Companion say, I heard the Prophet say and so on.
[14]
Importance of the sanad[edit]

Early religious scholars stressed the importance of the sanad. For example, according to an early
Quranic exegete, Matr al-Warraq, the verse from the Quran, Or a remnant of knowledge, refers
to the isnad of a hadith.
[15]
[16]
[17]
In addition, Abd Allah ibn al-Mubarak said, The isnad is from the religion; were it not for
the isnad anyone could say anything they wanted. According to Ibn al-Salah, the sanad originated
within the Muslim scholastic community and remains unique to it. Ibn Hazm specified this claim by
adding that the connected, continuous sanad is particular to the religion of Islam. He elaborated that
the sanad was used by the Jewish community; but they had a break of more than thirty generations
between them and Moses. Likewise, the Christians limited their use of the sanad to the conveyance
of the prohibition of divorce.
[18]
[19]
[20]
The practice of paying particular attention to the sanad can be traced to the generation following that
of the Companions, based upon the statement of Muhammadibn Sirin,
They did not previously inquire about the sanad. However, after the turmoil occurred they would
say, Name for us your narrators. So the people of theSunnah would have their hadith accepted and
the people of innovation would not.
[21]
Those who were not given to require a sanad were, in the stronger of two opinions, the Companions
of the Prophet, while others, such as al-Qurtubi, include the older of the Followers as well. This is
due to the Companions all being considered upright, trustworthy transmitters of hadith, such that
a mursal hadith narrated by a Companion is acceptable, as the elided narrator, being a Companion,
is known to be acceptable.
[22]
Al-Khatib al-Baghdadi, stating likewise, cited various evidences for this, from them, the Quranic
verse, And you were the best nation brought about to mankind. The fitnah referred to is the
conflicting ideologies of the Kharijites and the Ghulat that had emerged at the time of the third
Caliph Uthman ibn Affan, his assassination and the social unrest of the Kharijites in opposition to the
succeeding rulers, Ali and Muawiyah. The death of Uthman was in the year 35 after the migration.
[23]
[24]
[25]
Main article: Biographical evaluation
An important discipline within hadith studies is Ilm ar-Rijal, or biographical evaluation. It relates to the
detailed study of the narrators who make up the sanad. Ilm ar-rijal is based on certain verses of
the Quran.
Shaykh Muhammad Zakariya al-Kandahlawi has mentioned that Imam Bukhari listed the following
as criterion for a muhaddith:
1. The four things which one must write are:
1. The blessed ahadith of the Blessed Prophet and his rulings
2. The sayings of the Sahaba and the status of each sahabi

3. The sayings of the Tabieen (i.e., the Salaf-us Salaheen who met the Sahaba, but did
not meet the Blessed Prophet). The level of each of the Tabieen. Who amongst
them was reliable and who was unreliable
4. Knowledge of all the narrators who narrate ahadith and their history
1. The history of the narrators must include four things:
1. Their Isma-ul-Rijjal (biographies)
2. Their kunniyaat (nicknames)
3. Their place of settlement
4. Their date of birth and date of death (to verify whether this person met the people
whom he narrated from)
Discussion of validity[edit]
See also: Categories of Hadith
Sheikh Ahmad Kutty, a Senior Lecturer and an Islamic Scholar at the Islamic Institute of Toronto,
Ontario, Canada, clarifies what he feels supports the validity of hadith studies:
[26]
There is a basic distinction between Islam and other religions in this regard: Islam is
singularly unique among the world religions in the fact that in order to preserve the sources
of their religion, the Muslims invented a scientific methodology based on precise rules for
gathering data and verifying them. As it has been said, 'Isnad or documentation is part of
Islamic religion, and if it had not been for isnad, everybody would have said whatever he
wanted.
I. A. Ahmad writes:
[27]
The vagueness of ancient historians about their sources stands in stark contrast to the
insistence that scholars such as Bukhari and Muslim manifested in knowing every member in
a chain of transmission and examining their reliability. They published their findings, which
were then subjected to additional scrutiny by future scholars for consistency with each other
and the Qur'an.
Patricia Crone, a scholar who has introduced new methods and sources to study Islamic
history, has expressed reservations about the use of isnads:
One of the biggest problems with the method of authentication by isnads is early
traditionalists were still developing the conventions of the isnad. They either gave no isnads,
or gave isnads that were sketchy or deficient by later standards. Scholars who adhered
strictly to the latest standards might find themselves rejecting or deprecating what was in fact
the very earliest historical material, while accepting later, fabricated traditions that clothed
themselves with impeccableisnads".
[28]
See also[edit]
Muhaddith
Criticism of Hadith
References[edit]
1.
Jump up^ An Introduction to the Science of Hadith, translated by Eerik Dickinson, from the translator's
introduction, pg. xiii, Garnet publishing,Reading, U.K., first edition, 2006.
2.
Jump up^ Tadrib al-Rawi, vol. 1, pgs. 38-9.
3.
Jump up^ Ulum al-Hadith by Ibn al-Salah, pg. 5, Dar al-Fikr, ed. Nur al-Din al-Itr.
4.
Jump up^ al-Nukat ala Kitab ibn al-Salah, vol. 1, pg. 90.
5.
Jump up^ Tathkirah al-Huffath, by al-Dhahabi, vol. 1, pg. 4, edited under the supervision ofWizarah alMa'arif of the High Court of India by al-Muallimee.
6.
Jump up^ Mohammad Akram Nadwi, Al-Muhaddithat: The Women Scholars in Islam, (Oxford/London:
Interface Publications, 2007), p. 17.
7.
Jump up^ Mohammad Akram Nadwi, Al-Muhaddithat: The Women Scholars in Islam, (Oxford/London:
Interface Publications, 2007).
8.
^ Jump up to:a b c Siddiqi, Muhammad Zubayr (1993). Hadith Literature. Oxford: The Islamic Texts
Society. p. 6. ISBN 0946621381.
9.
Jump up^ Ahmad ibn Ali ibn Hajr al-Asqalani, al-Nukat ala Kitab ibn al-Salah, vol. 1, pg. 263, Maktabah
al-Furqan, Ajman, U.A.E., second edition, 2003
10. Jump up^ Ibn Kathir, Ikhtisar Ulum al-Hadith published with explanation al-Ba'ith al-Hathith, vol. 1, pg.
102-3, Maktabah al-Ma'arif, Riyadh, K.S.A., first edition, 1996
11. Jump up^ Ibid.
12. Jump up^ Nuzhah Al-Nathr, pg. 4551; published as al-Nukat, Dar Ibn al-Jawzi. I referred to the
explanation of Ali al-Qari, Sharh Sharh Nukhbah al-Fikr, in particular segments of pgs. 143-7 in some
instances for clarity. The books mentioned above are all published in the original Arabic, with only Ibn alSalahs book, as far as I am aware, being translated into English.
13. Jump up^ Tadrib al-Rawi, by al-Suyuti vol. 1, pgs. 3941 with abridgement.
14. Jump up^ Ilm al-Rijal wa Ahimiyatuh, by Mu'allami, pg. 16, Dar al-Rayah. I substituted the
word sunnah with the word hadith as they are synonymous in this context.
15. Jump up^ Matr ibn Tihman al-Warraq died in the year 119 after the migration; he used to transcribe the
Quran (Kitab al-Jami bain Rijal al-Sahihain, vol. 2, pg. 526, Dar al-Kutub al-Ilmiyah).
16. Jump up^ Sorah al-Ahqaf: 4
17. Jump up^ Reported by al-Khatib al-Bagdadi in Sharaf Ashab al-Hadith, pg. 83, no. 68,Maktabah Ibn
Taymiyah. al-Sakhawi also mentioned this narration in Fath al-Mugith, vol. 3, pg. 333, Dar Alam al-Kutub.
18. Jump up^ Reported by Muslim in the introduction to his Sahih, vol. 1, pg. 9, Dar Taibah. This narration is
also mentioned in the translation of An Introduction to the Science of Hadith, pg. 183.
19. Jump up^ Ulum Al-Hadith, pg. 255; this also appears on pg. 183 of the translation.
20. Jump up^ Summarized from Tadrib Al-Rawi, vol. 2, pg. 143.
21. Jump up^ Reported by Muslim in the introduction to his Sahih, vol. 1, pg. 8.
22. Jump up^ See the discussion of this issue in Qurrat Ayn al-Muhtaj by Muhammad ibn Ali ibn Adam, vol.
2, pg. 57-8.
23. Jump up^ Al-Kifayah, pg. 46, Dar al-Kutub al-Ilmiyyah photocopied from the Indian print
with Muallimis verification. The verse mentioned is verse 110 of Surah Aal Imran; the translation
of ummah is based upon Ibn Kathirs interpretation of the verse.
24. Jump up^ This is the explanation provided by al-Qurtubi in al-Mufhim, vol. 1, pgs. 122-3 as quoted
in Qurrah Ayn Al-Muhtaj, vol. 2, pg 58.
25. Jump up^ Al-Bidiyah wa Al-Nihayah, vol. 10, pg. 323, Dar Alam al-Kutub.
26. Jump up^ islam.ca
27. Jump up^ Ahmad, I. A. (June 3, 2002), "The Rise and Fall of Islamic Science: The Calendar as a Case
Study", Faith and Reason: Convergence and Complementarity (PDF),Al Akhawayn University,
retrieved 2008-01-31[dead link]
28. Jump up^ Patricia Crone, Roman, Provincial and Islamic Law (1987/2002 paperback) , pp. 2334,
paperback edition
Hadith
(Redirected from History of hadith)
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Hadith (/hd/ or /hdi/; Arabic: , plural: , ahadith) are the collections of the reports
purporting to quote the Islamic prophet Muhammad verbatim on any matter. The term comes from
the Arabic meaning "report" "account" or "narrative". (A broader source including the deeds of
Muhammad and reports about his companions is known as theSunnah).
[1]
[2]
[3]
[3]
The hadith literature is based on spoken reports that were in circulation in society after the death of
Muhammad. Unlike the Quran itself, which was compiled under the official direction of the early
Islamic State in Medinah, the hadith reports were not complied by a central authority and the
process of compilation began generations after the death of Muhammad, when the era of
the Rashidun Caliphate had already passed.
Different branches of Islam refer to different collections of hadith, though the same incident may be
found in hadith in different collections:
In the Sunni branch of Islam, the canonical hadith collections are the six books, of
which Sahih al-Bukhari and Sahih Muslim generally have the highest status. The other books of
hadith are Sunan Abu Dawood, Jami` at-Tirmidhi, Al-Sunan al-Sughra and Sunan ibn Majah.
However the Malikis, one of the five Sunni "schools of thought" (madhhabs), traditionally
reject Sunan ibn Majah and assert the canonical status of Muwatta Imam Malik. The Fath alBaricommentary on Sahih al-Bukhari and Al-Nawawi's commentary on Sahih Muslim are studied
alongside the hadith, although they are sharh and not part of the hadith themselves.
In the Shi'a branch of Islam, the canonical hadith collections are the Four Books: Kitab alKafi, Man la yahduruhu al-Faqih, Tahdhib al-Ahkam, and Al-Istibsar.
In the Ibadi branch of Islam, the main canonical collection is the Tartib al-Musnad. This is an
expansion of the earlier Jami Sahih collection, which retains canonical status in its own right.
The Ahmadiyya branch of Islam generally relies on Sunni hadith collections.
Some minor heterodox groups, collectively known as Quranists, reject the authority of the Hadith
collections.
[4][5]
The hadith also had a profound and controversial influence on moulding the commentaries (tafsir) on
the Quran. The earliest commentary of the Quran byMuhammad ibn Jarir al-Tabari is mostly sourced
from the hadith. The hadith was used in forming the basis of 'Shariah' law. Much of early Islamic
history available today is also based on the hadith and is challenged for lack of basis in primary
source material and contradictions based on secondary material available.
Each hadith is based on two parts, a chain of narrators reporting the hadith (isnad), and the text itself
(matn). Hadiths are still regarded by traditional Islamicschools of jurisprudence as important tools
for understanding the Quran and in matters of jurisprudence. Hadith were evaluated and gathered
into large collections during the 8th and 9th centuries. These works are referred to in matters
of Islamic law and history to this day.
[6][7]
[8]
Muslim clerics and jurists classify individual hadith as sahih ("authentic"), hasan ("good")
or da'if ("weak"). However there is no overall agreement: different groups and different individual
scholars may classify a hadith differently.
[9]
Contents
[hide]
1 Etymology
2 Definition
3 Components
4 History, tradition and usage

o
4.1 History
4.2 Shia and Sunni textual traditions
4.2.1 Extent and nature in the Sunni tradition
4.2.2 Extent and nature in the Shia tradition
4.3 Today usage
5 Studies
o
5.1 Terminology: admissible and inadmissible hadiths
5.2 Biographical evaluation
6 Criticism and debates

o
6.1 Islamic scholars through history
6.2 Western academic scholarship
7 Unreliable famous hadiths
8 See also
9 References
10 Bibliography
11 Further reading
12 External links
Etymology[edit]
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In Arabic, the word h adth (Arabic: h adth IPA: [adi]) means a "report, account, narrative".
The Arabic plural is ahdth (( )IPA: [aadi]). Hadith also refers to the speech of a person.
It is a noun.
[10]
[11]
[12]
Definition[edit]
In Islamic terminology, the term hadith refers to reports of statements or actions of Muhammad, or of
his tacit approval or criticism of something said or done in his presence. Classical hadith
specialist Ibn Hajar al-Asqalani says that the intended meaning of hadith in religious tradition is
something attributed to Muhammad but that is not found in the Quran. Other associated words
possess similar meanings including: khabar (news, information) often refers to reports about
Muhammad, but sometimes refers to traditions about his companions and their successors from
thefollowing generation; conversely, athar (trace, vestige) usually refers to traditions about the
companions and successors, though sometimes connotes traditions about Muhammad. The
word sunnah (custom) is also used in reference to a normative custom of Muhammad or the
early Muslim community.
[13]
[14]
[13]
See also: Categories of Ahadith
Components[edit]
The two major aspects of a hadith are the text of the report (the matn), which contains the actual
narrative, and the chain of narrators (the isnad), which documents the route by which the report has
been transmitted. The sanad, literally 'support', is so named due to the reliance of the hadith
specialists upon it in determining the authenticity or weakness of a hadith. The isnad consists of a
chronological list of the narrators, each mentioning the one from whom they heard the hadith, until
mentioning the originator of the matn along with the matn itself.
[13]
[15]
The first people to hear hadith were the companions who preserved it and then conveyed it to those
after them. Then the generation following them received it, thus conveying it to those after them and
so on. So a companion would say, "I heard the Prophet say such and such." The Follower would
then say, "I heard a companion say, 'I heard the Prophet.'" The one after him would then say, "I
heard someone say, 'I heard a Companion say, 'I heard the Prophet..." and so on.
[16]
History, tradition and usage[edit]

History[edit]
This assertion re Muslim historians citing Uthman on hadith needs additional citations
for verification. Please help improve this article by adding citations to reliable sources. Unsourced material
may be challenged and removed. (April 2011)
Traditions of the life of Muhammad and the early history of Islam were passed down mostly orally for
more than a hundred years after Muhammad's death in AD 632. Muslim historians say
that Caliph Uthman ibn Affan (the third khalifa (caliph) of the Rashidun Empire, or third successor of
Muhammad, who had formerly been Muhammad's secretary), is generally believed to urge Muslims
to record the hadith just as Muhammad suggested to some of his followers to write down his words
and actions.
[17][18]
Uthman's labours were cut short by his assassination, at the hands of aggrieved soldiers, in 656. No
sources survive directly from this period so we are dependent on what later writers tell us about this
period.
[19]
By the 9th century the number of hadiths had grown exponentially. Islamic scholars of
the Abbasid period were faced with a huge corpus of miscellaneous traditions, some of them flatly
contradicting each other. Many of these traditions supported differing views on a variety of
controversial matters. Scholars had to decide which hadith were to be trusted as authentic and
which had been invented for political or theological purposes. To do this, they used a number of
techniques which Muslims now call the science of hadith.
[20]
Shia and Sunni textual traditions[edit]

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Sunni and Shia hadith collections differ because scholars from the two traditions differ as to the
reliability of the narrators and transmitters. Narrators who took the side of Abu Bakr and Umar rather
than Ali, in the disputes over leadership that followed the death of Muhammad, are seen as
unreliable by the Shia; narrations sourced to Ali and the family of Muhammad, and to their
supporters, are preferred. Sunni scholars put trust in narrators, such as Aisha, whom Shia reject.
Differences in hadith collections have contributed to differences in worship practices and shari'a law
and have hardened the dividing line between the two traditions.
Extent and nature in the Sunni tradition[edit]
In the Sunni tradition, the number of such texts is ten thousand plus or minus a few thousand. But
if, say, ten companions record a text reporting a single incident in the life of the prophet, hadith
scholars can count this as ten hadiths. So Musnad Ahmad, for example, has over 30,000 hadiths
but this count includes texts that are repeated in order to record slight variations within the text or
within the chains of narrations. Identifying the narrators of the various texts, comparing their
narrations of the same texts to identify both the soundest reporting of a text and the reporters who
are most sound in their reporting occupied experts of hadith throughout the 2nd century. In the 3rd
century of Islam (from 225/840 to about 275/889), hadith experts composed brief works recording a
selection of about two- to five-thousand such texts which they felt to have been most soundly
documented or most widely referred to in the Muslim scholarly community. The 4th and 5th century
saw these six works being commented on quite widely. This auxiliary literature has contributed to
making their study the place of departure for any serious study of hadith. In addition, Bukhari and
Muslim in particular, claimed that they were collecting only the soundest of sound hadiths. These
later scholars tested their claims and agreed to them, so that today, they are considered the most
reliable collections of hadith. Toward the end of the 5th century, Ibn al-Qaisarani formally
standardized the Sunni canon into six pivotal works, a delineation which remains to this day.
[21]
[22]
[23]
[24]
[25][26][27]
Over the centuries, several different categories of collections came into existence. Some are more
general, like the mus annaf, the mujam, and the jmi, and some more specific, either characterized
by the topics treated, like the sunan (restricted to legal-liturgical traditions), or by its composition, like
the arbaniyyt (collections of forty hadiths).
[28]
Extent and nature in the Shia tradition[edit]
Shi'a Muslims do not use the six major hadith collections followed by the Sunni, as they do not trust
many of the Sunni narrators and transmitters. They have their own extensive hadith literature. The
best-known hadith collections are The Four Books, which were compiled by three authors who are
known as the 'Three Muhammads'. The Four Books are: Kitab al-Kafi by Muhammad ibn Ya'qub alKulayni al-Razi (329 AH), Man la yahduruhu al-Faqih by Muhammad ibn Babuyaand AlTahdhib and Al-Istibsar both by Shaykh Muhammad Tusi. Shi'a clerics also make use of extensive
collections and commentaries by later authors.
[29]
Unlike Sunnis, Shia do not consider any of their hadith collections to be sahih (authentic) in their
entirety. Therefore, every individual hadith in a specific collection must be investigated separately to
determine its authenticity.
[30]
Today usage[edit]
The mainstream sects consider hadith to be essential supplements to, and clarifications of, the
Quran, Islam's holy book, as well as for clarifying issues pertaining to Islamic jurisprudence. Ibn alSalah, a hadith specialist, described the relationship between hadith and other aspect of the religion
by saying: "It is the science most pervasive in respect to the other sciences in their various
branches, in particular to jurisprudence being the most important of them." "The intended meaning
of 'other sciences' here are those pertaining to religion," explains Ibn Hajar al-Asqalani, "Quranic
exegesis, hadith, and jurisprudence. The science of hadith became the most pervasive due to the
need displayed by each of these three sciences. The need hadith has of its science is apparent. As
for Quranic exegesis, then the preferred manner of explaining the speech of God is by means of
what has been accepted as a statement of Muhammad. The one looking to this is in need of
distinguishing the acceptable from the unacceptable. Regarding jurisprudence, then the jurist is in
need of citing as an evidence the acceptable to the exception of the later, something only possible
utilizing the science of hadith."
[31]
[8]
Studies[edit]
Main article: Hadith studies
Hadith studies use a number of methods of evaluation developed by early Muslim scholars in
determining the veracity of reports attributed to Muhammad. This is achieved by analyzing the text of
the report, the scale of the report's transmission, the routes through which the report was
transmitted, and the individual narrators involved in its transmission. On the basis of these criteria,
various classifications were devised for hadith. The earliest comprehensive work in hadith studies
wasAbu Muhammad al-Ramahurmuzi's al-Muhaddith al-Fasil, while another significant work was alHakim al-Naysaburi's Marifat ulum al-hadith. Ibn al-Salah's U lum al-hadithis considered the
standard classical reference on hadith studies.
[13]
Terminology: admissible and inadmissible hadiths[edit]

Main article: Hadith terminology
By means of hadith terminology, hadith are categorized as s ah h (sound, authentic), d af (weak),
or mawd (fabricated). Other classifications used also include:h asan (good), which refers to an
otherwise s ah h report suffering from minor deficiency, or a weak report strengthened due to
numerous other corroborating reports; and munkar (denounced) which is a report that is rejected
due to the presence of an unreliable transmitter contradicting another more reliable narrator.
Both sahh and hasan reports are considered acceptable for usage in Islamic legal discourse.
Classifications of hadith may also be based upon the scale of transmission. Reports that pass
through many reliable transmitters at each point in the isnad up until their collection and transcription
are known as mutawtir. These reports are considered the most authoritative as they pass through
so many different routes that collusion between all of the transmitters becomes an impossibility.
Reports not meeting this standard are known as aahad, and are of several different types.
[32]
[13]
Some hadith are also called "Hadith Qudsi" (or Sacred Hadith), Like Ziyarat Ashura. It is a subcategory of hadith which some Muslims regard as the words of God(Arabic: Allah). According to asSayyid ash-Sharif al-Jurjani, the Hadith Qudsi differ from the Quran in that the former are "expressed
in Muhammad's words", whereas the latter are the "direct words of God". However, note that a
Hadith Qudsi is not necessarily "Sahih", it can also be considered as "Daif" (weak Hadith) and even
"Mawdou".
[33]
An example of a Hadith Qudsi is the hadith of Abu Hurairah who said that Muhammad said:
When God decreed the Creation He pledged Himself by writing in His book which is laid down with
Him: My mercy prevails over My wrath.
[34]
Main article: Biographical evaluation
Another area of focus in the study of hadith is biographical analysis (ilm al-rijl, lit. "science of
people"), in which details about the transmitter are scrutinized. This includes analyzing their date and
place of birth; familial connections; teachers and students; religiosity; moral behaviour; literary
output; their travels; as well as their date of death. Based upon these criteria, the reliability (thiqt) of
the transmitter is assessed. Also determined is whether the individual was actually able to transmit
the report, which is deduced from their contemporaneity and geographical proximity with the other
transmitters in the chain. Examples of biographical dictionaries include: Abd al-Ghani alMaqdisi's Al-Kamal fi Asma' al-Rijal, Ibn Hajar al-Asqalani's Tahdhb al-Tahdhb and alDhahabi's Tadhkirat al-huffaz.
[35]
[36]
Criticism and debates[edit]

Islamic scholars through history[edit]
Early criticism of the Hadith predates the time of Al-Shafii (d. 204 AH/820 CE) and is found in a text
that Muslim tradition holds to be a letter from the Kharijite Abd Allah Ibn Ibad to the Caliph Abd alMalik in 76/695. Though the authorship and dating of this letter are in some dispute, it still predates
al-Shafii and its importance as a challenge to the authority of the Hadith remains undented. A key
passage of this letter criticizes the Kufans for taking "Hadiths" for their religion abandoning the
Quran. "They believed in a book which was not from God, written by the hands of men; they then
attributed it to the Messenger of God." A group referred to as Ahl al-Kalam, who lived during the
time of Al-Shafii and mentioned in his Kitab Jima al-Ilm rejected the Hadith on theological grounds.
Their basic argument was that the Quran was an explanation of everything (16:89). They contended
that obedience to the Prophet was contained in obeying only the Qur'an that God has sent down to
him, and that when the Qur'an mentioned the Book together with Wisdom, the Wisdom was the
specific rulings of the Book." Daniel Brown notes that the principal argument of Ahl al-Kalam was
that the Hadith does not accurately reflect the Prophetic example, as the transmission of Hadith
reports was not reliable. The Prophetic example, they argued, "has to be found elsewhere first and
foremost in following the Quran." And according to them, "the corpus of Hadith is filled with
contradictory, blasphemous, and absurd traditions."
[37]
[38]
[39]
Mutazilites, who represented one of the earliest rationalist Muslim theological schools, and are the
later Ahl al-Kalam, also viewed the transmission of the Prophetic sunnah as not sufficiently reliable.
The Hadith, according to them, was mere "guesswork and conjecture" and "the Quran was complete
and perfect, and did not require the Hadith or any other book to supplement or complement it."
[40]
Syed Ahmed Khan (18171898) is often considered the founder of the modernist movement within
Islam, noted for his application of "rational science" to the Quran and Hadith and his conclusion that
the Hadith were not legally binding on Muslims. He "questioned the historicity and authenticity of
many, if not most, traditions, much as the noted scholars Ignaz Goldziher and Joseph Schacht would
later do." He doubted Hadith compilers capacity to judge the character of Hadith transmitters of
several past generations involved in oral Hadith transmission, and notes, "it is difficult enough to
judge the character of living people, let alone long dead. The muhaddithun [Hadith
scholars/transmitters] did the best they could, but their task was almost impossible." His student,
Chiragh Ali, went further, suggesting nearly all the Hadith were fabrications.
[41]
[42]
[43]
[41]
Ghulam Ahmed Pervez (19031985), a friend of Muhammad Ali Jinnah the founder of Pakistan and
a student of the renowned Islamic poet and philosopher Allama Iqbal, was a noted critic of the Hadith
and believed that the Quran was sufficient for Muslims to understand and practice Islam, but with the
important caveat that the Quran had to be studied using the appropriate rules and conventions of the
classical language in which it was revealed. He also rejected the arbitrary authority of the clerical
establishment and deemed them counter-productive. He argued that translations and commentaries
of the Quran do not accurately reflect the meanings of the original Classical Arabic language and
accused the clerical establishment of depriving Muslims of the real message of the Quran
intentionally to serve their own self-serving purposes. A fatwa, ruling, signed by more than a
thousand orthodox clerics, denounced him as a 'kafir', a non-believer. However, he continued his
research and work in Pakistan, having gathered an appreciative audience. The organization which
he founded Tolu-e-Islam continues to expand the base of his ideas. His seminal work, Maqam-e
Hadith argued that the Hadith were composed of "the garbled words of previous centuries", but
suggests that he is not against the idea of collected sayings of the Prophet, only that he would
consider any hadith that goes against the teachings of Quran to have been falsely attributed to the
Prophet. He was also against mystical interpretations of Islam which relegated Islam to the private
sphere, as he believed Islam was not actually a "religion" to be practiced individually and based in a
dogmatic blind faith. Pervez argued that since God requires certainty from believers and certainty
can only be achieved by reason, therefore true Islam is actually inherently opposed to Religion, an
argument he elaborated in his scholarly work "Islam: A Challenge to Religion".
[44]
[45]
[46]
The 1986 Malaysian book "Hadith: A Re-evaluation" by Kassim Ahmad was met with controversy
and some scholars declared him an apostate from Islam for suggesting that "the hadith are
sectarian, anti-science, anti-reason and anti-women".
[41][47]
See also: Criticism of Hadith Criticism of the Hadith by Muslims and Quranism
Western academic scholarship[edit]

Early Western exploration of Islam consisted primarily of translation of the Qur'an and a few
histories. In the 19th century, scholars translated and commented upon a great variety of Muslim
religious texts; by the beginning of the 20th century, Western scholars of Islam started to critically
engage with these Islamic texts. Ignaz Goldziher is the best known of these turn-of-the-century
critics, who also included D. S. Margoliuth, Henri Lammens, and Leone Caetani. Goldziher writes, in
hisMohammedan Studies: "it is not surprising that, among the hotly debated controversial issues of
Islam, whether political or doctrinal, there is not one in which the champions of the various views are
unable to cite a number of traditions, all equipped with imposing isnads". John Esposito notes that
"Modern Western scholarship has seriously questioned the historicity and authenticity of the hadith",
maintaining that "the bulk of traditions attributed to the Prophet Muhammad were actually written
much later." He mentions Joseph Schacht as one scholar who argues this, claiming that Schacht
"found no evidence of legal traditions before 722," from which Schacht concluded that "the Sunna of
the Prophet is not the words and deeds of the Prophet, but apocryphal material" dating from later.
[48]
[49][50]
Contemporary Western scholars of hadith include: Herbert Berg, Fred M. Donner and Wilfred
Madelung. Madelung has immersed himself in the hadith literature and has made his own selection
and evaluation of tradition. Having done this, he is much more willing to trust hadith than many of his
contemporaries. Madelung said of hadith: "Work with the narrative sources, both those that have
been available to historians for a long time and others which have been published recently, made it
plain that their wholesale rejection as late fiction is unjustified and that with a judicious use of them, a
much more reliable and accurate portrait of the period can be drawn than has been realized so far."
[51]
Harald Motzki said: "The mere fact that ahadith and asanid were forged must not lead us to conclude
that all of them are fictitious or that the genuine and the spurious cannot be distinguished with some
degree of certainty."
[51]
Unreliable famous hadiths[edit]

The authenticity of a number of famous hadiths is contested. They do not appear in any of the
authoritative collections: Muhammad al-Bukhari, Muslim ibn al-Hajjaj, and Abu Dawood, among
others.
Some of them are famous.
[52] [53]
- Hadith about greater jihad : Al-Suyuti said: al-Khatib al-Baghdadi relates in his "History" on the
authority of Jabir: The Prophet came back from one of his campaigns saying: "You have come forth
in the best way of coming forth: you have come from the smaller jihad to the greater jihad." They
said: "And what is the greater jihad?" He replied: "The striving (mujahadat) of Allah's servants
against their idle desires."
Reasons of the contestation : According to the Muslim Jurist Ibn Hajar al-Asqalani, in Tasdid alqaws : "This saying is widespread and it is a saying by Ibrahim ibn Ablah according to Nisa'i in alKuna. Al-Bayhaqi narrated it in al-Zuhd al-Kabir (Haydar ed. p. 165 373 = p. 198 374) and said:
"This is a chain that contains weakness" (hadha isnadun fihi da`f). Al-Khatib narrated it in Tarikh
Baghdad (13:493=13:523). Both their chains contain Yahya ibn al-Àla' al-Bajali al-Razi who is
accused of forgery as per Ibn Hajar in the Taqrib, in addition to Layth ibn Abi Sulaym - Ibn Hajar said
he was abandoned as a hadith narrator due to the excessiveness of his mistakes in addition to being
a concealer of his sources (mudallis).
[54] [55] [56]
- Hadith about ink scholars : The ink of the scholar is more sacred than the blood of the martyr or
"The ink of scholars (used in writing) is weighed on the Day of Judgment with the blood of martyrs
and the ink of scholars out-weighs the blood of martyrs (Shahadah)". It is also mentioned by Ibn Abd
al-Bar in his book: "Jamie Bayan al-'Ilm wa Fadlu". As it was also mentioned by Ibn al-Jawzi in his
book: "Al-Ilal".
Reasons of the contestation : Theses hadeeths were narrated from a number of the Sahabah, but
they have weak and flimsy, or fabricated isnaads, which we will mention here in brief: From AbudDarda (may Allah be pleased with him): It was narrated by Ibn Abd al-Barr in Jaami Bayaan al-Ilm
(1/150). His isnaad includes Ismaaeel ibn Abi Ziyaad, of whom Ibn Hibbaan said: He is a charlatan.
Hence al-Iraqi classed it as daeef in Takhreej al-Ihya, p. 5 From Abdullah ibn Amr ibn al-Aas (may
Allah be pleased with him). It was narrated by Abu Naeem in Akhbaar Asbahaan (1718) and adDaylami in Musnad al-Firdaws. Its isnaad also includes Ismaaeel ibn Abi Ziyaad, who is mentioned
above. It was also narrated by Ibn al-Jawzi in al-Ilal al-Mutanaahiyah (1/81) via another isnaad. He
said: This is not saheeh. Ahmad ibn Hanbal said: Muhammad ibn Yazeed al-Waasiti did not narrate
anything from Abd ar-Rahmaan ibn Ziyaad. Ibn Hibbaan said: He narrates fabricated reports from
trustworthy narrators. However, for this particular Hadith, it should be noted that it is not fully agreed
upon (Mutaffakun Alayhee) by all scholars as authentic due to gaps in its chain of narrators and AlSuyuti himself grades it as 'weak'.
[57][58]
Hadith about knowledge : "Seek knowledge from the cradle to the grave."
Reasons of the contestation : The Fatwa Department Research Committee - chaired by Sheikh Àbd
al-Wahhb al-Turayr said : "We could not find any trance of this phrase in the hadth literature. We
could not even find it in any of the compilations the preserve the saying of the Companions and
Successors."
We believe this is just an old wise saying. The meaning of this statement is sound. The Qurn and
Sunnah come with numerous encouragements for seeking knowledge at all times and in all
beneficial fields, whatever the age of the person.
[59][60]
Other Hadith about knowledge: Seek knowledge even in China
Reasons of the contestation : Shaykh al-Albaani said in Daeef al-Jaami: (It is) fabricated. Narrated
from Anas by al-Bayhaqi in Shuàb al-Imaan and al-Madkhal, Ibn Àbd al-Barr in Jami` Bayaan alÌlm, and al-Khatib through three chains at the opening of his al-Rihla fi Talab al-Hadith (p. 71-76 #13) where Shaykh Nur al-Din Ìtr declares it weak (da`f). Also narrated from Ibn Ùmar, Ibn Àbbas,
Ibn Masùd, Jabir, and Abu Saìd al-Khudri, all through very weak chains. The hadith master al-Mizzi
said it has so many chains that it deserves a grade of fair (hasan), as quoted by al-Sakhawi in alMaqaasid al-Hasana. Al-Ìraqi in his Mughni àn Haml al-Asfar similarly stated that some scholars
declared it sound (sahh) for that reason, even if al-Hakim and al-Dhahabi correctly said no sound
chain is known for it. Ibn Àbd al-Barr's "Salafi" editor Abu al-Ashbal al-Zuhayri declares the hadith
hasan in Jami` Bayaan al-Ìlm (1:23ff.) but all the above fair gradings actually apply to the wording:
"Seeking knowledge is an obligation upon every Muslim." The first to declare the "China" hadith
forged seems to be Ibn al-Qaysarani (d. 507) in his Ma`rifa al-Tadhkira (p. 101 #118). This grading
was kept by Ibn al-Jawzi in his Mawduàt but rejected, among others, by al-Suyuti in al-La'ali'
(1:193), al-Mizzi, al-Dhahabi in Talkhis al-Wahiyat, al-Bajuri's student Shams al-Din al-Qawuqji (d.
1305) in his book al-Lu'lu' al-Marsu` (p. 40 #49), and notably by the Indian muhaddith Muhammad
Taahir al-Fattani (d. 986) in his Tadhkira al-Mawduàt (p. 17) in which he declares it hasan. AlMunawi, like Ibn Àbd al-Barr before him, gave an excellent explanation of the hadith in his Fayd alQadir (1:542). See also its discussion in al-Àjluni's Kashf al-Khafa' under the hadith: "Seeking
knowledge is an obligation upon every Muslim," itself a fair (hasan) narration in Ibn Maajah because
of its many chains as stated by al-Mizzi, although al-Nawawi in his Fatawa (p. 258) declared it weak
while Dr. Muhammad Àjaj al-Khaatib in his notes on al-Khatib's al-Jami` (2:462-463) declared it
"sound due to its witness-chains" (sahh li ghayrih). Cf. al-Sindi's Hashya Sunan Ibn Maajah (1:99),
al-Munawi's Fayd al-Qadir (4:267) and al-Sakhaawi's al-Maqaasid al-Hasana (p. 275-277).
[61][62][63]
See also[edit]
Prophetic biography
List of hadith authors and commentators
Table Talk (Luther), a collection of sayings of Martin Luther
References[edit]
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Jump up^ The earliest book, Bukhari's Sahih was composed by 225/840 since he states that he spent sixteen
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and also that he showed it to Yahya ibn Ma'in (p. 8, ibid.) who died in 233. Nasa'i, the last to die of the authors of the six
books, died in 303/915. He probably completed this work a few decades before his death: by 275 or so.
23.
Jump up^ Counting multiple narrations of the same texts as a single text, the number of hadiths each author
has recorded roughly as follows: Bukhari (as in Zabidi'sMukhtasar of Bukhari's book) 2134, Muslim (as in
Mundhiri's Mukhtasar of Muslim's book) 2200, Tirmidhi 4000, Abu Dawud 4000, Nasa'i 4800, Ibn Majah 4300. There is
considerable overlap amongst the six books so that Ibn al-Athir's Jami' al-Usul, which gathers together the hadiths texts
of all six books deleting repeated texts, has about 9500 hadiths.
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106. Leiden: Brill Publishers, 2004.
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Translation Fund of Great Britain and Ireland. Sold by Institut de France and Royal Library of Belgium. Vol. 3, p. 5.
28.
Jump up^ Muhammad Zubayr Siddiqi, Hadith Literature, Cambridge, Islamic Texts Society, 1993, edited and
revised by Abdal Hakim Murad.
29.
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30.
Jump up^ Mohammad A. Shomali (2003). Shi'i Islam: Origins, Faith and Practices (reprint ed.). ICAS Press.
p. 35. ISBN 9781904063117.
31.
Jump up^ Ulum al-Hadith by Ibn al-Salah, p. 5, Dar al-Fikr, with the verification of Nur al-Din al-Itr.
32.
Jump up^ See:
"Hadith," Encyclopedia of Islam Online;
"Hadith," Encyclopedia of Islam and the Muslim world.
33.
Jump up^ "Qu'est-ce que le hadith Qudsi ?". aslamna.info.
34.
Jump up^ Related by al-Bukhari, Muslim, an-Nasa'i and Ibn Majah.
35.
Jump up^ Berg (2000) p. 8
36.
Jump up^ See:
37.
38.
Robinson (2003) pp. 6970;
Lucas (2004) p. 15
Jump up^ Michael Cook, Muslim Dogma, (Cambridge, Cambridge University Press, 1981), p. 9; cited in Aisha
Y. Musa, Hadith As Scripture: Discussions On The Authority Of Prophetic Traditions In Islam, Palgrave Macmillan, 2008,
p. 38; taken from Abdur Rab, Rediscovering Genuine Islam: The Case for a Quran-Only Understanding, CreateSpace
Independent Publishing Platform, 2014, p. 198.
Jump up^ Musa, 2008, pp. 36-37; taken from Abdur Rab, 2014, p. 199.
39.
Jump up^ Brown, Daniel W., Rethinking Tradition in Modern Islamic Thought, Cambridge University Press,
1996 (Paperback 1999), pp. 15-16; excerpted from Abdur Rab, 2014, pp. 199-200.
40.
Jump up^ Azami, M. A., Studies in Hadith Methodology and Literature, Islamic Book Trust, Kuala Lumpur, 92;
cited in Akbarally Meherally, Myths and Realities of Hadith A Critical Study, (published by Mostmerciful.com Publishers),
Burnaby, BC, Canada, 6; available at mostmerciful.com excerpted from Abdur Rab, 2014, p. 200.
41.
^ Jump up to:a b c Latif, Abu Ruqayyah Farasat. [1], Masters Dissertion, September 2006
42.
Jump up^ Esposito, John L, Islam The Straight Path, Oxford University Press, 1991, p. 134.
43.
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44.
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University Press. OCLC 250265693.[page needed]
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48.
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Youth" (PDF). BRAC University. Retrieved 22 February 2012.
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54.
Jump up^ "JIHAD AL AKBAR". sunnah.org.
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Bibliography[edit]
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literature from the formative period. Routledge. ISBN 0-7007-1224-0.
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Brill Academic Publishers. ISBN 90-04-13319-4.
Robinson, C. F. (2003). Islamic Historiography. Cambridge University Press. ISBN 0-52162936-5.
Robson, J. "Hadith". In P.J. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel and W.P.
Heinrichs. Encyclopaedia of Islam Online. Brill Academic Publishers.ISSN 1573-3912.
Swarup, Ram. Understanding Islam through Hadis. Exposition Press, Smithtown, New York
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Adjustment of the Sahihayn". Journal of Islamic Studies 15 (1): 137.doi:10.1093/jis/15.1.1.
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of the Sunn Hadth (Leiden, Brill, 2007) (Islamic History and Civilization. Studies and Texts, 69).
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Mujaddid

From Wikipedia, the free encyclopedia

Grand Imam of Al-Azhar

1 List of claimants and potential Mujaddids

1.1 First Century (after the prophetic period) (August 3, 718)

1.2 Second Century (August 10, 815)

1.3 Third Century (August 17, 912)

1.4 Fourth Century (August 24, 1009)

1.5 Fifth Century (September 1, 1106)

1.6 Sixth Century (September 9, 1203)

1.7 Seventh Century (September 5, 1300)

1.8 Eighth Century (September 23, 1397)

1.9 Ninth Century (October 1, 1494)

1.10 Tenth Century (October 19, 1591)

1.11 Eleventh Century (October 26, 1688)

1.12 Twelfth Century (November 4, 1785)

1.13 Thirteenth Century (November 14, 1882)

1.14 Fourteenth Century (November 21, 1979)

List of claimants and potential Mujaddids

First Century (after the prophetic period) (August 3, 718)

Al-Hasan Al-Basri (642728)

Abu Hanifa (699767)

Malik Ibn Anas (711795)

Second Century (August 10, 815)

Ahmad Ibn Hanbal (780855)

Third Century (August 17, 912)

Abu Al-Hasan Al-Ash'ari (874936)

Abu Jafar Al-Tahawi (853933)

Fourth Century (August 24, 1009)

Abu Bakr Al-Baqillani (9501013)

Al-Hakim Nishapuri (9331012)

Ibn Hazm (9941064)

Fifth Century (September 1, 1106)

Abu Hamid Al-Ghazali (10581111)

Sixth Century (September 9, 1203)

Fakhr Al-Din Al-Razi (11491210)

Seventh Century (September 5, 1300)

Eighth Century (September 23, 1397)

Siraj Al-Din Al-Bulqini (13241403)

Ibn Hajar Al-Asqalani (13721448)

Ninth Century (October 1, 1494)

Jalal-Al-Din Al-Suyuti (14451505)

Zakariyya Al-Ansari (1420-1520)

Tenth Century (October 19, 1591)

Shams Al-Din Al-Ramli (15131596)

Eleventh Century (October 26, 1688)

Khayr Al-Din Al-Ramli (15851671)

Ahmad Sirhindi (15641624)

Abdallah Ibn Alawi Al-Haddad (16341720)

Shah Waliullah Dehlawi (17031762)

Twelfth Century (November 4, 1785)

Murtada Al-Zabidi (17321790)

Shah Abdul Aziz Delhwi (17451823)

Ahmad Ibn Ajiba (17471809)

Usman Dan Fodio (17541817)

Thirteenth Century (November 14, 1882)

Muhammad Abduh (18491905)

Muhammad Rashid Rida (18651935)

Muhammad Al-Tahir Ibn Ashur (18791973)

Bedizzaman Said Nurs (18781960)

Mustafa Al-Maraghi (18811945)

Mahmud Shaltut (1893-1963)

Muhammad Abu Zahra (18981974)