Islamic Studies

Chapter:Hadith

Contents: a)The basic Concepts of Hadith

                                              : literal and Technical meaning
                                              : Kinds of Hadith
                                  b)Uloom ul Hadith(Sciences of Hadith)
                                              : Kinds of sciences of hadith
                                  c) Legal position of hadith(Authenticity of Hadith)
                                              : Theories of munkareen –i- Hadith
                                  d) History of Hadith
                   
           
a) Concept of Hadith

Literal meaning :
The word Hadees is derived from the Arabic roots(‫) ح د ث‬which means; new
Thing, information about something and incident.

Technical meaning:
Information about the sayings, deeds and silence (when something is happened in his presence)of the
holy prophet(p.b.u.h.)

kinds of Hadees:
Hadees can be divided into three categories; they are Qauli, Faili and Taqreeri.

*1-Hadees Qauli: (‫)حديث قولى‬

is the kind of Hadees in which the sayings of the prophet (p.b.u.h.) are mentioned.

*2-Hadees faili:( ‫)حديث فعلى‬

is that kind of Hadees in which the deeds and lifestyle of the holy prophet
(p.b.u.h.) is mentioned.

*3-Hadees taqreeri:( ‫)حديث تقريرى‬

is the kind of Hadees in which the silence of the holy prophet(p.b.u.h.) is mentioned when his
companion did something or said something in his presence.

b)Uloom ul Hadees(Science of Hadees):

It is the knowledge in which we get information about sanad and matan.

Sanad:    (‫)سند‬
It is the series of the narrators which are mentioned in the beginning of Hadees to prove the
authenticity of Hadees. E.g.
ُّ ‫صا ِر‬ ٍِ َ َ‫الزَب ْي ِر ق‬ُّ ‫ي َع ْب ُد اللَّ ِه بْ ُن‬ُّ ‫ْح َم ْي ِد‬
‫ي‬ َ ْ‫ال َح َّد َثنَا يَ ْحيَى بْ ُن َسعيد اَأْلن‬ َ َ‫ال َح َّد َثنَا ُس ْفيَا ُن ق‬ ُ ‫َح َّد َثنَا ال‬
ُ ‫ول َس ِم ْع‬ ُ ‫اص اللَّْيثِ َّي َي ُق‬
ٍ َّ‫يم الت َّْي ِم ُّي َأنَّهُ َس ِم َع َع ْل َق َمةَ بْ َن َوق‬ ِ ‫ِإ‬ ِ
‫ت عُ َم َر بْ َن‬ َ ‫ال َأ ْخَب َرني ُم َح َّم ُد بْ ُن ْب َراه‬ َ َ‫ق‬
ُ ‫صلَّى اللَّهُ َعلَْي ِه َو َسلَّ َم َي ُق‬
‫ول ِإنَّ َما‬ ِ َ ‫ت رس‬
َ ‫ول اللَّه‬ ُ َ ُ ‫ال َسم ْع‬
ِ َ َ‫ضي اللَّهُ َع ْنهُ َعلَى ال ِْم ْنب ِر ق‬
َ
ِ ِ َّ
َ ‫الْ َخطاب َر‬
ِ َّ‫الني‬
‫ات َوِإنَّ َما‬ ِّ ِ‫ال ب‬
ُ ‫اَأْل ْع َم‬
 ‫ص ُيب َها َْأو ِإلَى ْام َر ٍَأة َي ْن ِك ُح َها فَ ِه ْج َرتُهُ ِإلَى َما‬
ِ ‫ت ِه ْجرتُهُ ِإلَى ُد ْنيا ي‬
ُ َ ‫ٍئ‬
َ ْ َ‫ل ُك ِّل ْام ِر َما َن َوى فَ َم ْن َكان‬
ِ
‫اج َر ِإل َْي ِه‬
َ ‫َه‬
In this Hadees the underlined portion shows the sanad of Hadees
Matan (‫)متن‬
It is the text of Hadees which is mentioned after Sanad. E.g.
ٍ ‫ال ح َّد َثنَا يحيى بن س ِع‬ ُّ ‫ي َع ْب ُد اللَّ ِه بْ ُن‬
َ َ‫الزَب ْي ِر ق‬ ُّ ‫ْح َم ْي ِد‬
‫يد‬ َ ُ ْ َ ْ َ َ َ َ‫ال َح َّد َثنَا ُس ْفيَا ُن ق‬ ُ ‫َح َّد َثنَا ال‬
ُ ‫اص اللَّْيثِ َّي َي ُق‬ٍ َّ‫يم الت َّْي ِم ُّي َأنَّهُ َس ِم َع َع ْل َق َمةَ بْ َن َوق‬ ِ ‫ِإ‬ ِ ُّ ‫صا ِر‬
‫ول‬ َ ‫ال َأ ْخَب َرني ُم َح َّم ُد بْ ُن ْب َراه‬ َ َ‫ي ق‬ َ ْ‫اَأْلن‬
‫صلَّى اللَّهُ َعلَْي ِه‬ ِ َ ‫ت رس‬
َ ‫ول اللَّه‬ ُ َ ُ ‫ال َسم ْع‬
ِ َ َ‫ضي اللَّهُ َع ْنهُ َعلَى ال ِْم ْنب ِرق‬
َ
ِ ِ َّ
َ ‫ت عُ َم َر بْ َن الْ َخطاب َر‬ ُ ‫َس ِم ْع‬
‫ت ِه ْج َرتُهُ ِإلَى ُد ْنيَا‬ ْ َ‫ات َوِإنَّ َما لِ ُك ِّل ْام ِرٍئ َما َن َوى فَ َم ْن َكان‬ ِ َّ‫الني‬
ِّ ِ‫ال ب‬ ُ ‫ول ِإنَّ َما اَأْل ْع َم‬
ُ ‫َو َسلَّ َم َي ُق‬
‫اج َر ِإل َْي ِه‬ ِ ٍ ِ
َ ‫يُص ُيب َها َْأو ِإلَى ْام َرَأة َي ْنك ُح َها فَ ِه ْج َرتُهُ ِإلَى َما َه‬
In this Hadees the underlined portion shows the matan of Hadees.

Kinds of uloom ul Hadith of Hadees:

There are two kinds of science of Hadees; they are Ilm-i-riwaiat-ul-Hadees and Ilm-i-diraiat-ul-
Hadees.

Ilm-i-riwaiat-ul-Hadees. (‫)علم رواية الحديث‬

It is the science of Hadees in which the knowledge about the text of Hadees is given.

Ilm-i-diraiat-ul-Hadees:(‫)علم دراية الحديث‬

It is the science of Hadees    in which the knowledge about the narrators    of Hadees is given. This
science is also known as “Fann-ul-rijal” i.e. the science of narrators.

Difference between sunnah and Hadees-i-faili:

Sunnah is the lifestyle of the holy prophet (p.b.u.h.), while Hadees-i- faili is the channel through
which we know about the lifestyle of the holy prophet (p.b.u.h.).

c)The Legal position    of Hadees

There is consensus (ijma) among the Muslim ummah that Hdees is the second source of knowledge
after the Quran. In the beginning of the 20th century a sect in the Muslims denied the legality of the
Hadees. In the beginning they denied those Hadees which did not fulfill their condition. Their criterion
was that if the Hadees is not in accordance with reason, it is not practicable. But later some other people
completely denied the authenticity of Hadees. The people who denied the lagal position of Hadees are
known as “Munkireen-i-Hadees.

Three theories of munkireen-i-Hadees:

The 1st    theory:
The first theory of those who denied the authenticity of Hadees is that the duty of the prophet
(p.b.u.h.) was confined to convey the message of Allah; he was not supposed to explain the verses of the
holy Quran. Neither we nor his companions were bound to follow him. Moreover in order to understand
the Quran, Hadees is not essential.

Their arguments for their 1st    theory:

1st argument:
"‫"و لقد يسر نا القرآن للذ كر فهل من م ّد ّكر‬
It    is the verse of the holy Quran which means “and we have made the Quran easy, is there anyone
who learns it?" They say that the Quran is quite easy and it does not need any explanation.
Answer of this argument:
The Qura’n has two types of subjects. The first type of subject consists of those which deal with the
advises like that of the day of judgment and the fear of Allah e.t.c. and the second type consists of those
subjects which deal with injunctions. The above mentioned verse deals with the first type not with the
second one.

The 2nd argument:

"‫"إ نما أنا بشر مثلكم يو حى إ ل ّي‬
This verse means” “I am a man like you, I have revelation” It is also the verse of the holy Quran in
which Allah taala makes his prophet (p.b.u.h.) announce that he has no difference from the other human
beings so his sayings are like the other human beings and they are not worthy to be followed by the
people.
Answer of this argument:
This verse is the reply of non-believers who asked the prophet (p.b.u.h.) to show some miracle. The
prophet (p.b.u.h.)was instructed by Allah to tell them that he could not do that with out the permission of
Allah, as he is also a human like them.

Denial of this theory:

First of all I would like to mention our arguments which necessitate the Ahadees of the holy prophet
(p.b.u.h.) then I would answer the two arguments of those who denied the authenticity of Hadees.
Our arguments:
Argument#1
There are many injunctions or incidents which are not mentioned in the holy Quran but they are in
Ahadees. In the Quran there are only allusions to them. For example the Quran says:
"‫"و ما جعله هللا إالّ بشرى لكم‬
 This verse means “and we did not made it (sending the angles in the battle of Badar) but for good
news for you. The incident of the sending of angles in the battle of Badar is not mentioned in detail in the
Quran this verse only alludes to it. It means that it is mentioned in Ahadees. Further the Quran says:
"‫"وإذ يعد كم هللا إحدى الطا ئفتين أنها لكم‬
This verse means “and when God made a promise that you would have a command over one of the
two groups.( either over the caravan of business which was going from Syria to Makkah under the
leadership of Abu Sufian or the caravan which was going from Makkah Mukarrama    to the battle of
Badar under the leadership of Abu jihil). This promise is not found in the Quran; definitely it is
mentioned in Ahadees.

Arguments#2
According to the holy Quran the holy prophet (p.b.u.h.) was not only to      give the message as it is,
but he was supposed to explain it as will. The Quran says:
"‫"و يعلمهم الكتا ب والحكمة‬
This verse means “and he will teach them the book (Quran) and Hikmat (wisdom)”. According to
this verse it was obligatory upon the holy prophet (p.b.u.h.) to explain whatever he conveys. No doubt
that the explanation of the Quran is Ahadees of the holy prophet (p.b.u.h.)

Argument#3
Allah taala orders the believers to obey the orders of the holy prophet (p.b.u.h.) along with the
obeying the orders of Allah taala, Allah taala says:
"‫"أطيعواهللا وأطيعواالر سول‬
This verse means “obey Allah and his Apostle” this verse clearly tells that      obedience to the orders
of the holy prophet (p.b.u.h.) is as necessary as the orders of Allah taala. And his orders are nothing but
his Ahadees.

Argument#4
Injunctions of the holy Quran can not be implemented without the instructions given by the holy
prophet (p.b.u.h.) in the form of Ahadees
because the injunctions are mentioned in the holy Quran in brief not    in detail the details are found in
the Ahadees. For example    the Qura’n says:
"‫"و أقيمواالصلوة وآتواالز كوة‬
Which means: “and establish prayers and give poor due”.    Now how to establish the prayers, it is not
found in the Qura’n the holy prophet (p.b.u.h.) practically performed the prayers and ordered his
ummah:
"‫"صلوا كما رأيتمونى أصلى‬
Which means offer the prayers as you saw me offering my prayers. Similarly the details of zakat, hajj
and fasting are found in Hadees not in the Qura’n. all these things clearly show that the implementation
of the orders of the holy Qura’n is not possible with out the explanation of Hadees. Therefore Ahadees
are essential for Muslims.
Now I come to answer the two arguments of those who denied the authenticity of Hadees:
 The second theory of those who deny the Legal position of
the Hadees:
The second theory is that only the companions of the prophet (p.b.u.h.) were bound to follow the
Ahadees of the prophet (p.b.u.h.) we are not supposed to follow him. Perhaps they saw that it is
necessary to see a person who is followed. They do not believe in the medium through which we get the
Ahadees as it is clear from the 3rd theory which they presented.

Refutation of this theory:

This theory is so invalid that it does not need to be reputed because it means that the period of the
prophet hood was limited to the time of his companions (R.A.). and this concept is totally wrong because
the Qura’n    indicated to the fact that the holy prophet (p.b.u.h.) was a universal prophet. There is limit of
time, nation or place. Allah taala says:
"‫"وما أر سلنا ك إالّ رحمة للعلمين‬
Which means “we have not sent but blessing for all the universe.
Secondly if the companions of the prophet (p.b.u.h.) required the explanation of the Qura’n in spite of
there deep knowledge of the Arabic language, why don’t we need it?

The 3rd theory of those who denied the Legal position of    Hadees:
According to this theory the Ahadees did not reach us through authentic medium therefore we are not
sure either they are the original sayings of the holy prophet (p.b.u.h.) or they are fabricated by some other
people, therefore we are not supposed to follow a thing which is not authentic.

Refutation of this theory:

To refute this theory we have many arguments. Some of them are as follow:
Argument#1
The Qura’n reached us through the same medium through which the Hadees reached us. As Muslim
one should not doubt in the authenticity of Hadees as he does not doubt in the authenticity of the Qura’n.

Aurgument#2
Otherwise it means that Allah made us bound to follow the Hadees but He did not safeguard it. In this
situation the verse of the holy Qura’n which means: “obey the apostle” becomes meaningless, as there is
no way to obey him with out his Ahadees.

Aurgument#3
The scholars of the science of Hadees spent all of their lives in knowing the science of narrators and
they illustrated the all aspects of the narrators’ lives. So there is no possibility that some Ahadees are
week and the scholars donot know about their weakness.

d)History of Hadith
 Apart from printing of Ahadees there are many other sources for preservation of Ahadees which are
authentic. Research show that during the period of the period of the prophet (p.b.u.h.)and his
companions three methods for the preservation of Ahadees were adopted.

Method#1: hifz-i-riwaiat (learning by heart)

The 1st method of preservation of the Ahadees was to learn it by heart and this method was very
authentic. during that period the Arabs had been endowed with extraordinary memory. They used to
remember not only their pedigree but also the pedigree of their horses. They learnt by heart thousands of
lines of the poems. Two incidents are described to prove it.

Incident#1:
Hazrat Jafar describes( in saheeh-i-Bukharithat) once he and Hazrat Ubaidullah went to meet Hazrat
Wahshi. He (Ubaidullah)asked Hazrat Wahshi if he knew him(Ubaidullah)? He said that he does not
know him but many years ago he went to meet Adi bin Alkhiar. In that day Adi’s wife gave birth to a
child. The child was given to him(Wahshi) with the covered body to give him to the governess. The
child’s body was covered only the feet were seen to him. So his feet resemble the feet of that child.
Incident#2
Hafiz bin Hajar writes in his book “al-Isaba”: once Abdul Malik bin Marwan tried to test the memory
of Hazrat Abi Huraira and asked him to recite some Ahadees . Hazrat Abu Huraira recited many
Ahadees and a writer wrote them. Abdul Malik sent for him next year and asked him to recite the same
Ahadees Hazrat Abu Huraira started reciting the same Ahadees. The writer tallied the Ahadees with
those which were written last year. They were surprised to find that every thing was the same, evem the
arrangement was the same.
So these two incidents and many more reveal that the Arabs were endowed with extraordinary
memory. And it was an authentic source of preservation of Ahadees. And it can be relied upon.

Method#2:(taamul)
2nd    method was taamul which means practicing accordingly i.e. the companions implement what
the prophet (p.b.u.h.)did or said then they learnt it by heart. Mant companions of the prophet (p.b.u.h.)
used to say: “I saw the prophet (p.b.u.h.)do like this” this method is very authentic.
Method#3:(writing)
Hadees have also been preserved by writing. Historically writing of      Ahadees can be divided into
four stages:
1–the 1st stage is writing the Ahadees miscellaneously.
2-the 2nd stage is preservation or collection of Ahadees in form of scriptures by individuals for their
personal use. It differs from the 1st stage that it is in the form of scriptures while the 1st may be in the
scattered form.
3-the 3rd stage is collection of Ahadees with out dividing them into chapters. 4-The 4th one is the
collection of Ahadees by dividing them into chapters. During the life time of Hazrat
Muhammad(p.b.u.h.) the first two types of collection of Ahadees had been prevalent.
 Question: The munkireen-i-Hadees say that during the life time of Hazrat Muhammad
(p.b.u.h.) the writing of Ahadees was not prevalent, rather it was banned. They quote a Hadees compiled
by imam Muslim (rahimahullah). Hazrat Abu saeed Khudre (raziallaho anho) narrates; Hazrat
Muhammad (p.b.u.h.) said:
"‫"ال تكتبوا عنى غير القرآن ومن كتب عنى غير القرآ ن فليمحه‬
This means: “don’t write of my words other than the holy Qura’n, and whoever wrote of my words
other than the holy Quran he should delete it.
They say that the holy prophet (p.b.u.h.) restricted his companions to write only Qura’n not the
Ahadees. If Ahadees had authenticity the holy prophet (p.b.u.h.) would have not restricted his
companions rather he would have appreciated them. It means that Ahadees are not essential even in the
eyes of the person who provided Ahadees.

Answer: the fact is that this Hadees cannot be presented as evidence because if it has been the
case, Hazrat Muhammad (p.b.u.h.) Would have got it written with stress. The fact is that this restriction
was only for the early period of Islam. After this period this restriction was removed.

Reasons for the restriction:

1st reason:
The Qura’n was not compiled in a proper form and it was with the companions in scattered form. So
the preservation of the Qura’n was 1st priority therefore the companions were restricted to compile the
Qura’n.
2nd reason:
The companions were not quite familiar with the style of the holy
Qura’n so they could not distinguished the Quranic verses from non-Qura’nic material. In these
circumstances there was possibility that non-Quranic material might be composed with the Quranic
verses. But when the companions became familiar with the style of the Qura’n they were allowed to
write Hadees.

Arguments:
We have arguments to prove that the holy prophet (p.b.u.h.) allowed the companions to write
Ahadees after they were restricted. These arguments are of two categories; the first category consists of
the verbal sayings of the holy prophet (p.b.u.h.). The second category consists of the personal collections
of the companions in the time of the holy prophet (p.b.u.h.). The availability of such collections reveals
that the holy prophet (p.b.u.h.) might have allowed them to write.
1st category of the arguments:
It consists of the sayings of the holy prophet (p.b.u.h.) in which he allowed his companions to write
ahadees.
 The first argument:
"‫"إستعن بيمينك‬-
This Hadees means: get help of your right hand. The holy prophet (p.b.u.h.) advised his companion
to write. It clearly shows that it was allowed in the time of the holy prophet (p.b.u.h.).
The second argument:
"‫"قيدوا العلم قلت وما تقييده قال كتا بته‬
This hadees means “confine the knowledge,(the narrator said) I asked the prophet(p.b.u.h.), he said
“writing”. This hadees clearly shows that the prophet (p.b.u.h.) appreciated the writing of hadees.
The third argument:
"‫"اكتبوا ألبى شاه‬
This hadees means “write for Abu-Shah”. He advised his companions to help their friend, named
Abu-Shah. It is the clear appreciation and permission from the holy prophet (saw’s.) when they were
familiar with the style of the Qura’n.
2nd category of the arguments:
it consists of the arguments which practically shows the permission of the prophet (s.a.w.s.) and they
are the collections of the Hadees at that time.
Collection#1
   "‫"الصحيفة الصا دقة‬
It was compiled by Hazrat Abdullah bin Amar bin al-aas. It was collection of more than 5300
Ahadees.
Collection#2
"‫"صحيفة على‬
This scripture was compiled by Hazrat Ali (r.a.). He kept it in the sheath of his sword. He did not
show it to the people. The reason for hiding of this collection
Was his fear the attribution of false and modified Ahadees to the holy prophet (s.a.w.s.), and it is a
great sin according the Hadees of the prophet (s.a.w.s.).
"‫"من كذب عل ّي متعمدا فليتب ّوء مقعده من النار‬
This Hadees means: whoever attributed false things to me, he may build his place in the Fire (of
Hell). This scripture contained the Ahadeed about blood money revenge the protected non-Muslims and
poor due.
Collection#3
   "‫"كتاب الصد قة‬
This is the collection of those Ahadees, which were dictated by Hazrat Muhammad (s.a.w.s.)
Himself. It contained Ahadees abut zakat, ushar and sadaqat. He prepared this collection to send it to the
governors of different provinces. But he died before he sends it.
Collection#4
"‫"صحف أبى هريره‬
It was collection of Ahadees by AbuHuraira, which contained 5364 Ahadees.
So all these personal scriptures of the companions clearly shows that the holy prophet (s.a.w.s.)
allowed them to write Ahadees.
 Services of Hazrat Ali (r.a.)
Hazrat Ali(r.a.) was also against quoting of many Ahadees in his early reign and he was unwilling to
show his collection to others but when Abdullah bin saba worked against Islam with connivance of the
Jews who mixed with the Muslims to harm Islam; to achieve their ends they connected false Ahadeed.
Hazrat Ali decided to quote more Ahadees to tackle this problem. So he and his pupils served Islam and
the science of Ahadees by quoting more and more Ahadees.
The period of Hazrat Umar bin Abdul Aziz (rahimahullah)
Until the reign of Hazrat Umar bin Abdul Aziz the writing of Hadees was in its limited stages (i.e.
miscellanecely and personal scriptures) but the time was ripe for the compilation of Hadees. Because
now there was no risk of it’s mixing with the Qura’n. So Hazrat Umar bin Abdul Aziz sent letters to all
justices of the provinces to compile the Hadees. So the following book of Hadees had been compiled by
the end of the first century.
1- kutub-e- Abi Bakar. (‫       )كتب أبي بكر‬
      Hazrat Abu Bakar (rahimahullah) compiled many books of Hadees but before he sent these
books to Hazrat Umar bin Abdul Aziz he died.
2-kitab-ul-sunan li-makhool (‫)كتاب السنن لمكحول‬
This book was compiled by Imam Makhool (rahimahullah)
) 3‫أبواب الشعبى‬- Abwab-ul-sha’bi        (
It was compiled by Aamir bin Shurahbeel. (Rahimahullah)
Second century of Hijra:
This was the beginning of the book of Ahadees which were divided into chapters. In the second
century of Hijra compilation of Hadees gained momentum. The books of Hadees which were written in
this period are more than twenty in number. Famous among them are as follows:
1-kitabul- Aasar li-Abi-Haneefa. (‫)كتاب اآلثار ألبي حنيفة‬
Imam Abu- Haneefa selected Ahadees from forty thousand Ahadees to compile this book.
2-al-muatta li-imam Malik. (‫)المؤطا إلمام مالك‬
In this book imam Malik selected authentic Ahadees.
Third century of Hijra:
During this century the compilation of hadees reached at zenith. During this period the science of
narrators got a definite shape. Sihah-e-sitta were compiled. Besides sihah-i-sitta the books written are as
follow:
(‫ )مسند أبي داؤد طيالسي‬1-musnad-e- abi dawood tayalisy.
This book was compiled by Abu dawood tayalisy who was other than Abu dawood sajistany, the
compiler of sunan (the book which is included in sihah-e-sitta).
(‫)مسند أحمد‬2-musnad-e- Ahmad.
This book contains almost 40 thousand Ahadees which were selected from7.5 lac Ahadees.
(‫)مصنف ابن أبي شيبة‬3-Musannaf ibn-e- Abiahaiba
This book was compiled by AbuBakar bin Abi shaiba who was the teacher of imam Bukhari and
imam Muslim.
 BRIEF INTRODUCTION TO SIHAH-E- SITTA
Many books of Ahadees have been compiled in this period but these six books are considered as the
source of knowledge in the science of Ahadees. Sihah (‫ )صحاح‬is the plural of saheeh (‫ ) صحيح‬which
means authentic and sitta (‫ )ستة‬which means six. This term means that if a person reads these books he
gains a lit of authentic Ahadees which are enough to know religion. Apart from these authentic Ahadees
there are the other kinds of Ahadees exist in these six books. And also it should be known that the
authentic Ahadees are not confined to these books but they also exist in the other books of Ahadees.
                  THE SIX AUTHENTIC BOOKS OF AHADEES
( ‫ )صحيح البخاري‬Saheeh-ul-Bukhari
According to the consensus of ummah this book is next to the Qur’n. all the Ahadees exist in this
book are authentic.
(‫ )صحيح مسلم‬saheeh Muslim
This book also contains only the authentic Ahadees but some Ahadees are stronger than saheeh-ul-
Bukhari in sanad.
(‫)سنن النسائي‬sunan-ul-nasai
This book contains authentic as will as the other Ahadees.
(‫)سنن أبي داؤد‬sunan-e-Abi dawood
This book was compiled by Abu Dawood sajistani and he is other than Abu Dawood tayalisi.
(‫ )جامع ترمذى‬jame tirmizi
It also has authentic & other Ahadees. Commentary on Ahadees with the controversy among the
scholars is also mentioned in this book.
(‫)سنن ابن ماجة‬sunan-i-ibni maja
It also has authentic & other Ahadees
                                                                                                THE END

:Questions

.Define the literal and technical meaning 0f Hadith and its kinds -1
what does meant by sciences of Hadith and how many branches of sciences -2
.of Hadith
.what is difference between Sunnah and Hadith-3
.how can be recognized the legal position and authencity of Hadith -4
how the Hadith was compiled and preserved in the time period of Hadrat -5
.umar bin abdul Aziz

:References

                 English Translation of “dars e tirmizi” vol.1 mufti taqi usmani