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Science of hadith

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History of hadith
Science of hadith
Hadith terminology
Biographical evaluation
People of hadith

The Science of hadith (Arabic: `Ulum al-Hadith) is a general category consisting of the numerous disciplines used in the study of hadith.[1] It is the process that Muslim scholars use to evaluate hadith, utilizing Hadith terminology. It has been described by one hadith specialist, Jalal al-Din al-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 distinguishing the sahih, authentic, from other than it. Ibn Hajar said the preferred definition is: knowledge of the principles by which the condition of the narrator and the narrated are determined.[2]

The Importance of the Science of Hadith

A common historical method in Islam, the science of hadith consists 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 the science of hadith, 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 al-Salah, 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, “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]


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-Shafi`i, a muhaddith is someone who has memorised at least 400,000 narrations along with the chain of narrators for each narration.

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]


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 (161-234 AH).[6] Later, al-Madini's student Muhammad al-Bukhari (810-870) 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.[7] Al-Bukhari's methods of testing hadiths and isnads are seen as exemplary of the developing methodology of hadith scholarship.[8]

A concise history of Sunni literature pertaining to the science of hadith

As in any Islamic discipline, there is a rich history of literature describing the principles and fine points of the science of hadith. Ibn Hajar 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, Abu Muhammad ar-Ramahurmuzee 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 Nu’aym al-Asbahani, who wrote a mustakhraj upon the book of the later, (compiling the same narrations al-Hakim cited using his own sanads.) 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 the science of hadith 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 al-Khatib 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.[9]

The sanad and the matn

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. [10] 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 the Prophet's Companions; so they preserved and understood it, knowing both its generality and particulars, and then 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 then say, “I heard a Companion say, ‘I heard the Prophet .’” The one after the Follower would then say, “I heard someone say, ‘I heard a Companion say, ‘I heard the Prophet …’’” and so on.[11]

The importance of the sanad

Much has been said about the importance of the sanad by the early religious scholars. For example, according to an early Quranic exegete, Matr al-Warraq, [12] the verse from the [[Quran], “Or a remnant of knowledge,”[13] refers to the isnad of a hadith.[14] 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.”[15] According to Ibn al-Salah the sanad originated within the Muslim scholastic community and remains unique to it.[16] Ibn Hazm specified this claim by adding that the connected, continuous sanad is, in fact, particular to the religion of Islam. He elaborated that the sanad was utilized by the Jewish community, however with a break in it 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.[17]

The practice of paying particular attention to the isnad can be traced to the generation following that of the Companions based upon the statement of Muhammad ibn Sirin, “They did not previously inquire about the isnad. However, after the turmoil occurred they would say, ‘Name for us your narrators.’ So the people of the Sunnah would have their hadith accepted and the people of innovation would not.”[18] 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.[19] 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. 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.”[20] The fitnah referred to is the conflicting ideologies of the Kharijites and extreme Shias that had emerged at the time of the third khalifa's Uthman ibn Affan, assassination and the social unrest of the Kharijites in opposition to the succeeding rulers, Ali and Muawiyah.[21]The death of Uthman was in the year 35 after the migration.[22]

Biographical evaluation

Template:Summarize An important discipline within the science of hadith is Ilm ar-Rijal, biographical evaluation. It relates to the detailed study of the narrators who make up the sanad. Ilm ar-rijal has as its basis certain verses of the Quran.

Discusion of validity

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 the science of hadith:

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:[23]

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 skeptic of established Islamic history has stated:

One of the biggest problems with the method of authentication by isnads is early traditionists 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 impeccable isnads". [24]


  1. 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. Tadrib al-Rawi, vol. 1, pgs. 38-9 with some alteration to facilitate sentence flow. The first definition mentioned is that of Iz al-Din Ibn al-Jama’ah as-Suyuti clarifies in al-Bahr althi Zakhr, vol. 1, pg. 227, Maktabah al-Guraba al-Athariyah. The statement of Ibn Hajr is mentioned, however, minus a few words, in his al-Nukat Ala Kitab Ibn al-Salah, vol. 1, pg. 89, Maktabah al-Furqan, which I referred to.
  3. Ulum al-Hadith by Ibn al-Salah, pg. 5, Dar al-Fikr, with the verification of Nur al-Din al-‘Itr. This is only a small segment of the introduction, for a complete translation see ‘'An Introduction to the Science of Hadith, translated by Dr. Eerik Dickinson, pg. 1.
  4. al-Nukat ala Kitab ibn al-Salah, vol. 1, pg. 90.
  5. Tathkirah al-Huffath, by al-Dhahabi, vol. 1, pg. 4, edited under the supervision of Wizarah al-Ma'arif of the High Court of India by al-Muallimee.
  6. 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
  7. 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
  8. Ibid.
  9. Nuzhah Al-Nathr, pg. 45-51; 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 al-Salah’s book, as far as I am aware, being translated into English.
  10. Tadrib al-Rawi, by al-Suyuti vol. 1, pgs. 39-41 with abridgement; I left out the majority if not the entirety of the etymology of each term. Suyuti refers this discussion to either both Tibi and Ibn Jama’ah or one to the exception of the other; for details refer to the text.
  11. 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.
  12. 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).
  13. Sorah al-Ahqaf: 4
  14. 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.
  15. 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.
  16. Ulum Al-Hadith, pg. 255; this also appears on pg. 183 of the translation, however I have relied upon my own translation as the meaning of the word ‘khasisah’, distinction or particularity, was not conveyed there.
  17. Summarized from Tadrib Al-Rawi, vol. 2, pg. 143. The exact phrase used was thirty asra, without accompanying the word with another thus specifying its intent.
  18. Reported by Muslim in the introduction to his Sahih, vol. 1, pg. 8.
  19. See the discussion of this issue in Qurrat Ayn al-Muhtaj by Muhammad ibn Ali ibn Adam, vol. 2, pg. 57-8.
  20. Al-Kifayah, pg. 46, Dar al-Kutub al-Ilmiyyah photocopied from the Indian print with Muallimi’s verification. The verse mentioned is verse 110 of Surah Aal Imran; the translation of ‘ummah’ is based upon Ibn Kathir’s interpretation of the verse.
  21. 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.
  22. Al-Bidiyah wa Al-Nihayah, vol. 10, pg. 323, Dar Alam al-Kutub.
  23. 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, Al Akhawayn University,, retrieved 2008-01-31 
  24. Roman, provincial and Islamic Law, Patricia Crone, pp. 23-34 of the paperback edition.

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