This article is part of a series on:
Islam
Beliefs Oneness of God Prophets · Revealed books Angels · Predestination Day of Resurrection
Practices Profession of faith · Prayer Fasting · Alms · Pilgrimage
Texts & laws Quran · Sunnah · Hadith Fiqh · Sharia · Kalam
History & leaders Timeline · Muhammad Ahl al-Bayt · Sahaba Rashidun · Imamate Caliphate · Spread of Islam
Denominations Sunni · Shia Sufi · Ibadi · Ahmadiyya · Quraniyoon · NOI · Liberal
Culture & society Academics · Animals · Art Calendar · Children Dawah · Demographics Festivals · Mosques Philosophy · Politics Science · Women
See also Other religions · Glossary Islam portal This box: view talk edit

A ḥadīth (Arabic: حديث‎,  /ˈhædɪθ/^[1] or /hɑːˈdiːθ/^[2]) (plural: hadith, hadiths, or aḥādīth) is a saying or an act or tacit approval or disapproval ascribed either validly or invalidly to the Islamic prophet Muhammad.^[3]

Hadith are regarded by traditional Islamic schools of jurisprudence as important tools for understanding the Quran and in matters of jurisprudence.^[4] 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. The two largest denominations of Islam, Shiʻism and Sunnism, have different sets of hadith collections.

Etymology[link]

In Arabic the word ḥadīth (Arabic: حديث‎ ḥadīṯ  IPA: [ħaˈdiːθ]) means 'a piece of information conveyed either in a small quantity or large'. The Arabic plural is أحاديث ʾaḥādīṯ/aḥādīth (IPA: [ʔaħaːˈdiːθ]). Hadith also refers to the speech of a person. As taḥdīṯ/taḥdīth is the infinitive, or verbal noun, of the original verb form; hadith is, therefore, not the infinitive,^[5] rather it is a noun.^[6]

Definition[link]

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.^[7] Classical hadith specialist Ibn Hajar al-Asqalani says that the intended meaning of hadith in religious tradition is something attributed to Muhammad, as opposed to the Quran.^[8] 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 the following 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.^[7]

Hadith Qudsi[link]

Hadith Qudsi (or Sacred Hadith) is a sub-category of hadith which are sayings of Muhammad. Muslims regard the Hadith Qudsi as the words of God (Arabic: Allah), repeated by Muhammad and recorded on the condition of an isnad. According to as-Sayyid ash-Sharif al-Jurjani, the Hadith Qudsi differ from the Quran in that the former were revealed in a dream or through revelation and are "expressed in Muhammad's words", whereas the latter are the "direct words of God".

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.^[9]

Components[link]

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.^[7] 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.^[10] 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.

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.^[11]

Usage[link]

The overwhelming majority of Muslims consider hadith to be essential supplements to and clarifications of the Quran, Islam's holy book, as well as in clarifying issues pertaining to Islamic jurisprudence. Ibn al-Salah, 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."^[12] "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."^[4]

History[link]

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.^[13][14]

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.^[15]

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.^[16]

Shia and Sunni differences[link]

Part of a series on
Hadith collections
Primary
Sunni collections Al-Kutub Al-Sittah (The Six Books) Sahih al-Bukhari · Sahih Muslim Sunan an-Nasa'i al-Sughra Sunan Abu Dawood Sunan al-Tirmidhi · Sunan Ibn Maja Shia collections Al-Kutub Al-Arb'ah (The Four Books) Kitab al-Kafi of Muhammad ibn Ya'qub al-Kulayni Man la yahduruhu al-Faqih of Shaikh Saduq Tahdhib al-Ahkam of Shaykh Tusi al-Istibsar of Shaikh Tusi
Sunni collections
Al-Muwatta Musnad Ahmad ibn Hanbal (780–855) Sunan al-Darimi (868) Shamaail Tirmidhi ((9th Century) Sahih Ibn Khuzaymah (923) Sahih Ibn Hibbaan (965) Al-Mustadrak alaa al-Sahihain (1014) Mawdu'at al-Kubra (1128–1217) Riyadh as-Saaliheen (1233–1278) Mishkat al-Masabih (1340) Talkhis al-Mustadrak (1274–1348) Majma al-Zawa'id (1335–1405) Bulugh al-Maram (1372–1449) Kanz al-Ummal (16th century) Muntakhab Ahadith (20th Century)
Shia collections
Book of Sulaym ibn Qays (7th century) Al-Sahifa al-Sajjadiyya (678–713) Wasael ush-Shia (17th century) Bihar al-Anwar (17th century) Haqq al-Yaqeen (17th century) Ain Al-Hayat (17th century) Sharh Usul al-Kafi (?–1081) Qalam-e-Mowla Daim al-Islam
Mu'tazila collections
Comments on the Peak of Eloquence (?–1258)
v t e

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 of the textual corpus in the Sunni tradition[link]

In the Sunni tradition, the number of such texts is ten thousand plus or minus a few thousand.^[17] But if, say, ten Companions record a text reporting a single incident in the life of 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),^[18] six 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.^[19] 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.^[20]

Extent and nature of the textual corpus in the Shia tradition[link]

In Shia hadith one often finds sermons attributed to Ali in The Four Books or in the Nahj al-Balagha. Shi'a Muslims do not use the six major hadith collections followed by the Sunni. Instead, their primary hadith collections are written by three authors who are known as the 'Three Muhammads'.^[21] They are: Kitab al-Kafi by Muhammad ibn Ya'qub al-Kulayni al-Razi (329 AH), Man la yahduruhu al-Faqih by Muhammad ibn Babuya and Al-Tahdhib and Al-Istibsar both by Shaykh Muhammad Tusi. Unlike Akhbari Twelver Shi'a, Usuli Twelver Shi'a scholars do not believe that everything in the four major books is authentic.^{[citation needed]}

Studies[link]

Hadith studies are 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 was Abu Muhammad al-Ramahurmuzi's al-Muhaddith al-Fasil, while another significant work was al-Hakim al-Naysaburi's Ma‘rifat ‘ulum al-hadith. Ibn al-Salah's ʻUlum al-hadith is considered the standard classical reference on hadith studies.^[7]

Terminology[link]

By means of hadith terminology, hadith are categorized as ṣaḥīḥ (sound, authentic), ḍaʿīf (weak), or mawḍūʿ (fabricated). Other classifications used also include: ḥasan (good), which refers to an otherwise ṣaḥīḥ 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.^[22] Both sahīh 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 mutawātir. 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.^[7]

Biographical evaluation[link]

Another area of focus in the study of hadith is biographical analysis (‘ilm al-rijāl, 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 (thiqāt) 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.^[23] Examples of biographical dictionaries include: Abd al-Ghani al-Maqdisi's Al-Kamal fi Asma' al-Rijal, Ibn Hajar al-Asqalani's Tahdhīb al-Tahdhīb and al-Dhahabi's Tadhkirat al-huffaz.^[24]

Quranists or Qur'an alone Muslims view of hadith[link]

Qur'an alone Muslims, also known as Quranists, are Muslims who follow the Qur'an and consider it to be the only sacred text in Islam. They reject the religious authority of hadith and Sunnah.

Western academic scholarship[link]

Early Western exploration of Islam consisted primarily of translation of the Qur'an and a few histories, often supplemented with disparaging commentary^{[citation needed]}. In the 19th century, scholars made greater attempts at impartiality, and translated and commented upon a greater variety of texts. By the beginning of the 20th century, Western scholars of Islam started to critically engage with the Islamic texts, subjecting them to the same agnostic, searching scrutiny that had previously been applied to Christian texts (see higher criticism). 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 his Mohammedan 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".^[25] 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.^[26]

Contemporary Western scholars of hadith include: Herbert Berg, Fred M. Donner and Wilferd 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 [not without] a judicious use of them, a much more reliable and accurate portrait of the period can be drawn than has been realized so far."^[27]

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."^[27]

Some Muslim scholars^[who?] have undergone Western academic training and attempted to mediate between the traditional Muslim and the secular Western view.^{[citation needed]} Notable among these was Fazlur Rahman Malik (1919–1988) who argued that while the chain of transmission of the hadith may often be spurious, the matn can still be used to understand how Islam can be lived in the modern world.^{[citation needed]} Liberal movements within Islam tend to agree with Rahman's views to varying degrees.^{[citation needed]}

See also[link]

• Criticism of Hadith
• Prophetic biography

References[link]

Bibliography[link]

• Berg, H. (2000). The development of exegesis in early Islam: the authenticity of Muslim literature from the formative period. Routledge. ISBN 0-7007-1224-0. 
• Lucas, S. (2004). Constructive Critics, Hadith Literature, and the Articulation of Sunni Islam. Brill Academic Publishers. ISBN 90-04-13319-4. 
• Robinson, C. F. (2003). Islamic Historiography. Cambridge University Press. ISBN 0-521-62936-5. 
• 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 USA (n/d).
• Jonathan A. C. Brown, "Criticism of the Proto-Hadith Canon: Al-daraqutni’s Adjustment of the Sahihayn," Journal of Islamic Studies, 15,1 (2004), 1-37.
• Recep Senturk, Narrative Social Structure: Anatomy of the Hadith Transmission Network, 610-1505 (Stanford, Stanford UP, 2006).
• Jonathan Brown, The Canonization of al-Bukhārī and Muslim. The Formation and Function of the Sunnī Ḥadīth (Leiden, Brill, 2007) (Islamic History and Civilization. Studies and Texts, 69).

Further reading[link]

• 1000 Qudsi Hadiths: An Encyclopedia of Divine Sayings; New York: Arabic Virtual Translation Center; (2012) ISBN 978-1-4700-2994-4
• Hallaq, Wael B. (1999). "The Authenticity of Prophetic Ḥadîth: A Pseudo-Problem". Studia Islamica (89): 75–90. DOI:10.2307/1596086. ISSN 0585-5292. JSTOR 1596086. 
• Brown, J. (2007). The Canonization of al-Bukhari and Muslim: The Formation and Function of the Sunni Hadith Canon. Leiden: Brill, 2007.
• Juynboll, G. H. A. (2007). Encyclopedia of Canonical Hadith. Leiden: Brill, 2007.
• Lucas, S. (2002). The Arts of Hadith Compilation and Criticism. University of Chicago. OCLC 62284281. 
• Musa, A. Y. Hadith as Scripture: Discussions on The Authority Of Prophetic Traditions in Islam, New York: Palgrave, 2008. ISBN 0-230-60535-4
• Fred M. Donner, Narratives of Islamic Origins (1998)

External links[link]

Look up hadith in Wiktionary, the free dictionary.

Wikiquote has a collection of quotations related to: Hadith

• Hadith Search by keyword and find hadith by narrator.
• Hadith by Narrator Find hadith by narrators.
• Hadith Advanced Search Search by keyword.

Suhaib Webb
File:Suhaibwebb3.jpg
Born	William Webb (1972-06-29) June 29, 1972 (age 39) Oklahoma  United States
Occupation	Imam
Title	Imam
Religion	Islam
Website
http://www.suhaibwebb.com

Suhaib Webb is a contemporary American-Muslim educator, activist, and lecturer.^[1] He is currently the imam of the Islamic Society of Boston Cultural Center (ISBCC), the largest mosque in the New England area.

Biography[link]

Early life[link]

He was born William Webb in 1972 in Oklahoma to a Christian family, including a grandfather who served as a preacher.^[2] At age 14, he lost interest in religion going through a self-described spiritual crisis. He also began engaging in delinquency by joining a local gang, was involved in a drive by shooting, and became a successful local Hip-Hop DJ and producer,^[3] making records with various artists.

Education[link]

After converting to Islam in 1992, Webb left his career as a DJ and studied at the University of Central Oklahoma, where he graduated with a Bachelor's degree in Education. He also studied privately under a Senegalese Sheikh, learning enough Islam and Arabic to become a community leader in Oklahoma City, where he was hired as Imam at The Islamic Society of Greater Oklahoma City.^[4] He simultaneously started teaching at Mercy School, an Islamic K-12 school in Oklahoma City.

From 2004-2010, Suhaib Webb studied at the world’s preeminent Islamic institution of learning, Al-Azhar University, in the College of Shari`ah, in Cairo. During this time, after several years of studying the Arabic Language and the Islamic legal tradition, including maliki law, he also served as the head of the English Translation Department at Dar al-Ifta al-Misriyyah.^{[5][dead link]}

Career[link]

Apart from his studies, he frequently lectures in the United States and Malaysia, and records public lecture series on Islam and contemporary Muslim matters. After graduating from Al-Azhar, he moved to Silicon Valley in the San Francisco Bay area, where he hosted the weekly "Real Talk" call-in radio show.^[6] On December 1, 2011, Webb was inaugurated as the Imam of the Islamic Society of Boston's Cultural Center (ISBCC)^[7], the largest Islamic center in New England^[8].

Suhaib Webb is an active member of the Muslim American Society and its youth department and has been so for the last ten years. It is through the Muslim American Society's scholarship program that he was sent to Egypt to attain fluency in Arabic and focus on Islamic studies.^[9] Webb frequently hosts lectures and posts articles offering Islamic perspectives on modern-day issues such as community involvement and social relevance.^[10]

Reputation[link]

Some UK government officials were quoted in a 2004 edition of The Guardian describing Webb as a "moderate leader" along with the likes of Hamza Yusuf and Amr Khaled.^[11] Webb was named one of the 500 Most Influential Muslims in the World by the Royal Islamic Strategic Studies Center in 2010.^[12] Webb's website, www.SuhaibWebb.com, was voted the best "Blog of the Year" by the 2009 Brass Crescent awards ^[13] and his tweets won him the vote of "Best Muslim Tweeter" of 2010.^[14]

Views & Accomplishments[link]

Webb joined a trip of imams to Auschwitz in 2010, followed by a public statement to condemning Holocaust-denial and anti-Semitism.^[15] He helped raise $20,000 for widows and children of firefighters killed in the 9/11 attack.^[16] He is a part of efforts to more effectively rebut militants and religious extremists ^[17][18] and is an advocate for grassroots Muslim activism to promote social change. He advocates for an American-style Islam, one that is true to the Quran and Islamic law but that reflects this country's customs and culture.^[19][20]

References[link]

External links[link]

• Suhaib Webb's Official Website
• Suhaib Webb on Twitter
• Suhaib Webb's Official Youtube Page
• Suhaib Webb Video and Audio lectures from Halal Tube
• Suhaib comments on his conversion to Islam
• Advice by Suhaib Webb to the Converts (Audio Lecture)

Abu Usamah at-Thahabi (born March 10, 1964) is an Imam at Green Lane Masjid in Birmingham, England.

History[link]

Abu Usamah, Khalifah At-Thahabi, born Frankie Lipscomb, was born and raised in Passaic, New Jersey, the third eldest of four children. His siblings names include Kimberly, Sylvia, and also Daryl.

He reverted to Islam in 1986, and applied to attend the University of Madinah in Saudi Arabia, an Islamic school popular with reverts and international students. He attended the university for eight years where he graduated from the College of Da'wah and Usool-ad-Din. There he completed his BSc in Usool-Ul-Deen(theology) and learned the Arabic language. After his graduation from the University, Abu Usamah went to teach in the UK before returning to the US in 1996 in order to pursue his first position of Imam in Orlando, Florida. He was an imam at mosques in Philadelphia, Cleveland, and Peoria. Abu Usamah is very engaged in the Islamic community. He has also be immensely active in the giving of da'wah within the Islamic community.

References[link]