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Criticism
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Terminology
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1 Significance
2 History
o
3 Overview
o
4 Evaluation terminology
o
6 Footnotes
7 References
8 Further reading
9 External links
Significance[edit]
Ali ibn al-Madini, an early authority on the subject, said, "Knowing the narrators is half of knowledge."[3]
In his Introduction to te Science of Hadit, Ibn al-Salah, a renowned hadith specialist, explained the
importance of the study of hadith narrators. Introducing the chapter entitled, 'Recognizing the
trustworthy, reliable narrators and those who are weak and unreliable,' Ibn al-Salah said, "This is
from the most distinguished and noble types (of hadith study) as it results in recognizing the
authenticity of a hadith or its weakness."[4] He then explained that any criticism directed at a narrator
was permissible due to the "maintenance of the Shariah, purging it of any mistakes or
misinformation".[4]
Stressing the importance of biographical evaluation, Ali ibn al-Madini, an early authority on the
subject, said, "Knowing the narrators is half of knowledge."[footnote 2][3]
History[edit]
The following Qur'anic verse established a general principal in biographical evaluation:[5] "O you who believe, if a
wrongdoer should approach you conveying information, then verify that so as not to fall into ignorance thus regretting
what you have done."[6]
Overview[edit]
The grounds upon which a narrator is subject to criticism are numerous some relating to moral uprightness and
others to precision.
Narrator criteria[edit]
A hadith is subject to criticism on the basis of two matters. The first relates to the continuity of the
hadith's chain of narration; if there is discontinuity between two or more narrators, that hadith is
criticized on this basis as discussed in depth in the hadith terminology article. The second relates to
criticism of a narrator, or more, in thechain of narration of a particular hadith.[12]
Hadith narrators are evaluated in light of two qualities in determining the overall grading of a hadith.
These qualities are derived from the definition of a hadith that issai constituting two of its five
conditions. Te first, uprigtness (al-adlah), is defined as te ability an individual possesses to
adere to moralistic decorum (al-taqw) and maintaining proper social graces (al-murah). Te
second, precision (al-dabt), is of two types, te first is pertaining to memorization and te second to
writing. Precision in memorization (dabt al-sadr) refers to te ability to retain te specified
information, recalling and conveying it at will. Precision in writing (dabt al-kitb) is te preservation of
te written information from te time it was eard until its transmission. [13]
Methods of evaluation[edit]
Hadith scholars of the past employed various methods by which to evaluate the narrating abilities of
a narrator. From these means are the following:
1. Observing that narrator's religiosity and asking others about it.
2. Requesting the narrator in question to narrator from a particular living scholar and then
returning to that scholar and comparing his narrations with those of the narrator under
examination.
3. If the narrator narrates from a deceased scholar, inquiring when he, the narrator in question,
was born, when he met that scholar and where and then comparing the dates provided in
his response to the recognized dates of that scholars death and travels. So, perhaps, the
dates provided by the narrator may contradict the established dates, for example, claiming
that he heard from a particular scholar after the recognized death of that scholar.
4. Comparing the narrations of the narrator with those of narrators of established reliability,
comparing them seeking any distinctions that might be unique to that narrator, in particular,
while contradicting the others.
5. Examination of the narrations either written or memorized by that narrator after the passage
of time observing any discrepancies with their initial narrations.[15]
6. Deliberately altering the wording of a hadith or more for the purpose of examining the ability
of the narrator being examined to detect those alterations. This is considered an acceptable
practice as long as those alterations are brought to light following the examination process.
[16]
Evaluation terminology[edit]
A system of terminology developed to codify the standing of each narrator...
As a result of the evaluation of narrators, each scholar would then conclude by describing the
standing of each narrator. A system of terminology developed to codify the standing of each narrator,
with some variation in usage of terms between the individual evaluators. These are divided into two
categories, those terms that constitute praise (tadl) and those that constitute criticism (jar ). alSuyt gathered the various terms and arranged them in order of strength. He quoted four levels of
strength for praise from Ibn Abi Hatim and Ibn al-Salah, adding that al-Dhahabi and Abd al-Rahim
ibn al-Husain al-'Iraqi added an additional level and Ibn Hajr one above that. Thus according to alSuyt , there are six levels of praise. Similarly, al-Suyt described six levels of terms used to
criticize a narrator; he arranged them beginning with the least severe and concluding with the most
severe criticism.[17]
Levels of praise[edit]
1. Ibn Hajr held that the highest level of praise was expressed was through the use of the
superlative, for example, te most establised of te people (atbat al-ns), or te most
reliable of te people (awtaq al-ns).
2. Al-'Iraqi and al-Dhahabi were of the opinion that the highest level was the repetition of
adjective, or adjectives, in praising a narrator. For example, reliable, reliable (tiqa tiqa),
or reliable, firm (tiqa tabt).
3. The highest level according to Ibn Abi Hatim and Ibn al-Salah the highest is the use of a
single adjective in describing a narrator. Examples of this
are:reliable (tiqa), precise (mutqin) or firm (tabt).
4. Trustworty (s adq) and worty of trust (ma allau al-s idq) are both examples of the next
category to Ibn Abi Hatim and Ibn al-Salah while al-'Iraqi and al-Dhahabi consider the latter
term to be from the next level.
5. Next is respectable (sayk) along wit worthy of trust (mahallahu al-sidq) according to
some. Tis level would also be inclusive of an individual accused of eresy.
6. The lowest of the levels of praise is, for example, satisfactory in adit (s li al- adt),
meaning according to Ibn Hajr, this includes acceptable (maqbl) meaning, when supported
by other narrators.[17][18]
Levels of criticism[edit]
1. The least severe level for the criticism of a narrator is soft in adit (layyin al- adt) and,
according to al-'Iraqi, tey ave spoken about im (takallam fi). This level would also be
taken into consideration as a corroborating narrator, but at a level less than the lowest level
of praise.
2. Next is e is not strong (laysa bi l-qaw). The hadith of a narrator determined to be at this
level would also be taken into consideration, as with the previous level, however, this
narrator is weaker than one of the previous level.
3. More severe than e is not strong is weak in adit (d af al- adt), however, none of these
first three categories are rejected outright.
4. The fourth of the levels of severity of criticism includes terms such as: is adit is
rejected (rudd al- adt) and very weak (d af jiddan).
5. The fifth includes terms such as: is adit is abandoned (matrk al- adt)
and destroyed (lik).
6. From the most severe level of terms of criticism are: compulsive liar (kaddb), e
lies (yakdib) and fabricator (wad d ) among other terms.[17]
General evaluation[edit]
Chronologically ordered[edit]
Particular to a specific period of time[edit]
Books particular to the Companions:
General chronology[edit]
Geographically specific[edit]
Al-Baghawi
Al-Daraqutni
Al-Dhahabi
Al-Fakihi
Al-Khatib al-Baghdadi
Al-Bayhaqi
Al-Darimi
Abdullah al-Ghumari
Ahmad al-Ghumari
Al-Hakim Nishapuri
Al-Humaydi
Al-Humayd
Ibn al-Salah
Ibn 'Asakir
Ibn Barrajan
Ibn Battah
Ibn Hazm
Ibn Khallikan
Ibn Khuzaymah
Ibn Qudamah
Ibn 'Ulayya
Ibn Kathir
Rabee Al-Madkhali
Ibn Majah
Hossein Modarressi
Muhammad al-Bukhari
Ibn al-Jazari
Al-Nawawi
Manzur Nu'mani
Abbas Qumi
Ibn Rajab
Ramahurmuzi
Al-Sakhawi
Sufyan al-Thawri
Al-Suyuti
Salh Ud Dn At Tijn
Muntasir Zaman -Click here for the Pdf version of Chronological List of Prominent Hadth
Scholars-English Click here for the Arabic List
Name
Work/s
Date (AH)
SECOND CENTURY
Kitb al-Talq
c. 19-103
33-110
Al-Maghz al-Nabawiyyah
c. 50-124
80-150
95-153
82-160
7.Sufyn al-Thawr
97-161
Al-Muwatta
93-179
Kitb al-Zuhd
118-181
KItb al-Zuhd
129-197
107-198
120-198
135-198
THIRD CENTURY
133- 204
126-211
Musnad al-Humayd
d. 219
157-224
Al-Tabaqt al-Kabr
168-230
Al-Trkh wa al-Ilal
158-233
Al-Ilal/al-Asm wa al-Kun
161-234
159-235
161-238
164-241
Sunan al-Drim
181-255
194-256
Al-Zuhriyyt
172-258
204-261
Asm al-Duaf
200-264
209-273
Sunan Ab Dwd/al-Marsl
202-275
201-276
Tabaqt al-Tbin
195-277
33.Ab s al-Tirmidh
Al-Jmi al-Kabr/al-Shamil
209-279
Al-Bahr al-Zakhkhr
210-292
FOURTH CENTURY
Al-Mujtab/al-Sunan al-Kubr
215-303
Musnad Ab Yal
210-307
Al-Asm wa al-Kun
224-310
224-310
223-311
Mustakhraj Ab Awnah
p. 230-316
239-321
A-Duaf wa al-Matrkn
d. 322
240-327
Al-Sahh al-Muntaq
294-353
Al-Taqsm wa al-Anw/al-Thiqt
270-354
Al-Mujam al-Kabr/al-Awsat/al-Saghr
260-360
Al-Sharah fi al-Sunnah
280-360
Al-Muhaddith al-Fsil
c. 265-360
277-365
274-369
277-371
Al-Ilal/al-Asm wa al-Kun
285-378
297-385
305-385
Tasmiyat al-Mashyikh
310-395
FIFTH CENTURY
Atrf al-Sahhayn/al-Ajwibah
d. 401
Al-Mustadrak al al-Sahhayn
321-405
Sult al-Barqn
336-425
336-430
Al-Muhall/Martib al-Ijm
384-456
384-458
Al-Tamhd/al-Istidhkr
368-463
Trkh Baghdd/al-Kifyah
392-463
Al-Istf/Ihkm al-Fusl
403-474
421- c. 475
420-488
SIXTH CENTURY
448-507
445-509
c. 436-516
468-543
Al-Ilm/Ikml al-Mulim
476-544
Musnad al-Firdaws
483-558
Al-Ansb
506-562
Trkh Dimashq
499-571
472-576
510-581
548-584
A-Mawdt/al-Ilal al-Mutanhiyah
510-597
SEVENTH CENTURY
541-600
Jmi al-Usl/al-Nihyah
544-606
562-628
Al-Taqyd/Dhayl al-Ikml
579-629
555-630
Al-Mukhtrah/Fadil al-Aml
569-643
Ulm al-Hadth
577-643
Al-Mufhim
578-656
Al-Targhb wa al-Tarhb
581-656
599-665
Riyd al-Slihn/al-Adhkr
631-676
620-683
629-695
EIGHTH CENTURY
625-702
Al-Manhal al-Raw
639-733
671-734
654-742
d. 743
705-744
673-748
683-750
683-756
Jmi al-Tahsl
694-761
Nasb al-Ryah/al-Isf
c. 720-762
689-762
Al-Wf b al-Wafayt
696-764
727-771
700-774
745-794
736-795
NINTH CENTURY
Al-Badr al-Munr
723-804
Mahsin al-Istilh
724-805
Al-Tabsirah wa al-Tadhkirah
725-806
Majma al-Zawid
735-807
Tarh al-Tathrb
762-826
d. 827
762-840
Al-Awsim wa al-Qawsim
775-840
Al-Tabn/Ball al-Himyn
753-841
777-842
773-852
762-855
787-871
Al-l al-Rutbah
801-872
802-879
Al-Nukat al-Wafiyyah
809-885
TENTH CENTURY
831-902
849-911
851-923
c. 823-926
d. 942
Dhakhir al-Qasr
880-953
907-963
908-971
Al-Fatw al-Hadthiyyah
909-973
Kanz al-Umml
888-975
913-986
917-990
ELEVENTH CENTURY
137.Mull Al al-Qr
Mirqt al-Mafth/al-Masn
c. 930-1014
952-1031
c. 970-1041
959-1052
141.Umar al-Bayqn
Al-Manmah al-Bayqniyyah
d.1080
TWELVTH CENTURY
Al-Amam li q al-Himam
1025-1101
1055-1122
1049-1134
d. 1139
1087-1162
1085-1167
1104-1174
Al-Tankt wa al-Ifdah
1091-1175
Al-Awil al-Sunbuliyyah
c. 1100-1175
1110-1176
1099-1182
THIRTEENTH CENTURY
153.Murtad Zabidi
1145-1205
Kawthar al-Nab/al-Nibrs
1209-1239
Al-Ujlah al-Nfiah
1159-1239
156.Muhammad al-Shawkn
1173-1250
Al-Mawhib al-Latfah
1190-1257
158.Ahmad Al al-Sahranfr
d. 1297
FOURTEENTH CENTURY
Al-Raf wa al-Takml
1264-1304
160.Muhammad al-Sanbhal
Tansq al-Nim
1263-1305
thr al-Sunan
1278-1322
Tawjh al-Naar
1268-1338
Al-Rislah al-Mustatrafah
1274-1345
Badhl al-Majhd
1269-1346
1292-1352
1283-1353
Bughyat al-Alma
1303-1359
1305-1369
1296-1371
1309-1377
Fath al-Wahhb/al-Mudw
1320-1380
1302-1382
1316-1385
Al-Anwr al-Kshifah/al-Tankl
1313-1386
Il al-Sunan/Imdd al-Ahkm
1310-1394
176.Idrs al-Kndhlaw
1317-1394
1300-1396
178.Ysuf al-Bannr
1326-1397
FIFTEENTH CENTURY
179.Zakariyy al-Kandhlaw
1315-1402
180.Ysn al-Fdn
1335-1410
1319-1412
1336-1417
Anwr al-Br
1324-1418
1333-1420
1342-1422
Al-Tabarani
From Wikipedia, the free encyclopedia
Hadith scholar
Sulaiman ibn Ahmad At-Tabarani
Title
Al-Tabarani
Born
260AH
Died
360AH
Era
Main
Hadith
interest(s)
Notable
work(s)
Saghir
Influenced[show]
Abu al-Qasim Sulaiman ibn Ahmad ibn Al-Tabarani was one of the most
important hadith scholars of his age.
[2]
Contents
[hide]
1 Students
2 Works
3 See also
4 References
Students[edit]
From amongst his students were: Ahmad bin 'Amr bin 'Abdul-Khaliq Al-Basri and Abu Bakr AlBazzar.
Works[edit]
He is known primarily for three works on hadith:
[3]
See also[edit]
Tabari (name)
Majma al-Zawa'id