Hadith

The term Hadith (Arabic حديث, DMG Hadit, narrative, report ') referred to in Islam, the traditions about the sayings and actions of the Prophet Muhammad, and on the actions of third parties, which he has tacitly approved. The term is used both for the whole of these traditions used as well for the single tradition. In the latter case, the plural of hadith (Arabic أحاديث, DMG aḥādīṯ ) is formed it.

The importance of Hadith in Islam stems from the fact that the course of action ( Sunnah ) of the Prophet has a normative character and according to the Qur'an is the second source of Islamic theory of norms ( fiqh ). The hadiths are considered the means by which future generations can learn about this course of action is. Therefore, the study of Hadith is today regarded as one of the main branches of Islamic religious sciences.

A characteristic feature of the shape of the hadith is his two-part structure: the actual text ( matn ) is preceded by a chain of narrators ( isnad ). This feature divides the hadith with the Chabar ( خبر / Habar ) connected via a chain of informants guaranteed " message " about a religious or secular event, as it is found in the early Islamic literature. The hadith as a " message " about the Prophet Mohammed is a special form of Chabar dar. Sometimes the term Chabar but is also used as synonymous with hadith. Another term that has overlap with hadith is Athar ( أثر / ATAR /, trace, mark ') with the plural Athar ( آثار / ATAR ). He referred in particular traditions that the Companions ( Sahaba ) are attributed to the Prophet, which in jurisprudence also a normative importance is attached to. The term can also be used as a term for a report on the Prophet himself.

• 2.1 beginnings
• 2.2 hadith criticism
• 2.3 Philological Hadith comments
• 2.4 hadith collections

• 5.1 translations
• 5.2 secondary literature

Categorizations

The extensive hadith material is classified by the Muslim religious scholars ( ʿ ulama ʾ ) in diverse categories.

By number of narrators

The most important classification is certainly the one that depends on the number of persons who delivered to the respective Hadit. Usually in this category two types are distinguished from each other, the first aḥādīṯ mutawātira, the second aḥādīṯ ʾ aḥādīyya. In addition to this two-tier classification, which is common to all schools of law as its own, be regarded as a third distinctive group in the Hanafi school, the third aḥādīṯ Mashura.

By type of connection of the isnad

A hadith consists of its content ( matn ) and preceded by a chain of narrators ( isnad ), which contains the names of narrators ( traditionists ) in their chronological continuity to the time of the Prophet; the last link in this chain is always one of the Prophet's companions ( sahaba ), who cites as a witness, the statement of the Prophet. The categorization of Hadith is based either on the isnad or the contents thereof. The classification of Hadith after the Isnaden is thus according to external, formal criteria and says about the authenticity of the contents of the traditions at first nothing. A isnad can be:

• Musnad / مسند /, completely attributed to the sahaba ' and muttasil / متصل / coherently; continuously ': a chronologically unbroken chain of narration with the Prophet's companions as a key witness to the statement. His form after one speaks in this case of a hadith marfoo '/ حديث مرفوع / Hadit marfoo ʿ /, attributed to the Prophet '.
• Mursal / مرسل / incomplete ': missing in the chain of Prophets companion 's evidence, although the subsequent authority quotes a prophetic speech, or of the Prophets companion as a direct mediator of the tradition is no recognition. In this case speaks of the tradition literature marasil as- sahaba, such as the mursal tradition of ʿ Abd Allāh ibn ʿ Abbās, said to have been only thirteen years old in the year of death of Muhammad.
• Munqati / منقطع / interrupted ' is related with the mursal; in this isnaad missing a broker at another location, for example, between the third and fourth generation of the tradition chronology. His form after one speaks in this case of a hadith maqtu '/ حديث مقطوع / Hadit maqṭū ʿ /, intermittent Hadith '.
• Mu'dil / معضل / puzzling ' and mu'allaq / معلق /, undecided; questionable ' is an isnaad in which two or even several intermediaries in the chain of narrators are missing or are deliberately not named for various reasons, has to discuss the Hadithkritik. Thus a mu'dil also munqati so interrupted in the chain, but not all munqati ' are mu'dil.

Throughout the history of hadith literature and the Hadithkritik Islamic scholars have created by their astute criticism of the structure of the Isnade other categories.

After authenticity

• Sahih / صحيح / Sahih / healthy, authentic ';
• Hasan / حسن / Ḥasan /, nice, well ' are traditions after the Prophet, the general acceptance of both content and with regard to their narrators and thus normative character in the application of the Sunnah, the second source of jurisprudence have;
• Da'eef / ضعيف / da ʿ eef / 'weak', however, is a tradition that - as defined by Ahmad ibn Hanbal - one in certain cases applies in legal practice despite their dubious authenticity as Sunna before getting back on the analogy ( qiyas ) recourse as another source of jurisprudence. However, those rooted in traditionalism and not in Fiqh Ibn Hanbal view did not prevail in the Hadithkritik. After all, a "weak " hadith is in jurisprudence no basis for argumentation ( huddscha / حجة / ḥuǧǧa /, proof; argument ').

These three main categories of Hadith have numerous developed by the Islamic Hadith according to different criteria and defined subcategories; the most important among them is the hadith mutawatir / حديث متواتر / Hadit mutawaatir /, commonly prevalent, many cited hadith, regarded as authentic ( sahih ) and at the same time going back to the Prophet on several credible Überliefererketten.

• Maudu '/ موضوع / Maudu ʿ / faked ' - from the verb w -D ʿ = " invent " in the sense of " fake " - is a hadith whose content ( matn ) and narrators ( isnad ) invented and thus are considered to be forgeries.

Hadith Nabawi and Hadith Qudsi

While the majority of the prophetic Hadith ( نبوي / Nabawi ) origin applies, there are others which a divine origin is awarded. They are called Hadith Qudsi (Arabic حديث قدسي, DMG Hadith Qudsi, Holy Hadith ') respectively. A Hadith Qudsi contains the words of God is not in wording passed by the Prophet Mohammed in the Koran as, but only be complied with and. Such a hadith can be caused by divine inspiration ( ilham ) or by a dream, and thus differs from the revelation ( wahy ) of the Qur'an, which is the pure word of God according to the Muslim faith. Does anyone not in the revelation, he is accused of unbelief; this is not the case in relation to the hadith Qudsi. Such Hadith must not be spoken in the Islamic ritual prayer. The first collections of these traditions are relatively late origin and date from the 13th and 15th centuries.

History of Hadith

Hadith were first transmitted orally, indicating their narrators ( isnad ). The oldest preserved houses collections of hadiths on papyri dating back to the early 8th century. But the first, arranged by theme collections emerged only in the 9th century.

In contemporary Islam research is controversial despite previous works by Aloys Sprenger, Ignaz Goldziher, Nabia Abbott, Fuat Sezgin and others, when the written record, collection and transmission of content ( matn ) of the hadiths together with their Überliefererketten ( isnad ) should be set exactly. Today it is considered likely that there have been the first Muslim century ( 7th century AD) records of prophets traditions that have been grouped according to their oral tradition in small scrolls or stapling. F. Sezgin has in his history of the Arab writing (Vol. 1 ) on the basis of Islamic sources collected some news, although reporting the existence earlier hadith collections, but what about their content little Recyclable. At the research level has in this context since Goldziher deliberative finding essentially not changed:

" Nothing stands in the way of the assumption that the comrades [ Goldziher says the sahaba ] and students wanted to preserve sayings and injunctions of the Prophet by written record from oblivion. "

The first written records did not wear certain work title; they were called Sahifa صحيفة / Sahifa /, scroll ', or juz ' جزء / ǧuz ʾ /, part; section; small booklet '. These collections, Fuat Sezgin which enumerates under these names, while going back to authorities in the first and second century Muslim ( 7th to 8th century AD), but they are copies that were created about 500 years later. The oldest literary - ie außerkoranischen - writings on papyrus have been reported for the first time by the publications of Nabia Abbott.

Mention should also be resistors in the early history of Islam against the transcript of Mohammed's statements and teaching awards which were transmitted by the chain of isnad. At the time of the traditional Aryan al -Qasim ibn Muhammad ( † 728 ), the grandson of Abu Bakr told you that the Caliph Omar is said to have disapproved of the written specification of the hadith with the words: This is a (written) " mathnat " like " mathnat " ( aram.Mischna ) of the People of the Book.

Hadith criticism

The distribution of the tradition material in the form of hadith, in their unity of isnad and matn ( content, the statement in itself), especially the growth of this material inevitably led not only to the categorization of Hadith after its formal structure, but promoted the emergence of an important branch of science among the Islamic sciences, which is referred to as 'ilm al - ridschal / علم الرجال / ilmu ʿ ʾ r- riǧāl /, the science ( on ) the "Men", that is, the narrators of hadith '. This branch of science has already been in the second half of the 2nd Islamic century ( late 8th century ) the basis of Hadithkritik and did not have the traditions or the formal structure of Isnade the subject, but examined the circumstances and the scientific qualifications of the Isnaden mentioned narrators (the " men "). This hadithkritischen studies tradition Aryans - the narrators of hadith ( ruwat al - hadith) - finally found in the emergence of an extensive biographical literature reflected that resulted from the small, concise lists of names in the early stages to large-scale, multi-volume biographies in the Islamic Middle Ages. One calls these works kutub ar - ridschal / كتب الرجال / Kutubu ʾ r- riǧāl / books on the Aryan tradition ' in which both the curriculum vitae of the persons indicated, their contacts with other scholars and the hadith - critical predicates that one with takes its name each connected, be mentioned. It was always important to draw attention to the teacher-pupil ratio of the narrator to the criteria of his reliability as a narrator after his older sources - according to his teachers and written records in his possession - to check can. Under this comprehensive scholarly biographies, the works of Al- Maqdisi, al - Mizzi, al - Dhahabi and Ibn Hajar al - Asqalani ʿ are the most important. The local historian, in turn, have been able to take into account in their works to the city's history and the biographies of those Aryan tradition and introduce the criteria of Hadithkritik who have lived and worked in that city or region. The works of Ibn ' Asakir for the city's history of Damascus and al- Khatib al - Baghdadi of Baghdad have been designed to that effect.

The most important predicates that could be awarded the Hadithkritik are: thiqa / ثقة / ṯiqa /, credible, reliable '; mutqin / متقن / mutqin /, exactly '; huddscha / حجة / ḥuǧǧa /, probative value '; ' adl / عدل / ʿ adl /, just, correct '; hasan al - hadith / حسن الحديث / ḥasanu ʾ l - hadith /, good ( narrators ) of Hadith '. On the other side of the critique are then: da'eef / ضعيف / da ʿ eef /, weak, not credible tradition Aryans '; kadhdhab / كذاب / kaḏḏāb / Liar '; sariqu 'l- hadith / سارق الحديث / sāriqu ʾ l - Hadith / Hadith Thief '. A special predicate is mudallis / مدلس: it distorts the Isnade in that it replaces the name "weak " Aryan tradition by " credible " in order to use a hadith as a basis for argumentation in law, theology can. In the hadith literature, it is frowned upon to deliver Hadith in whose Isnaden "weak" traditionist appear. Therefore, one has the name of " weak", ie unreliable tradition in the so-called Aryans kutub al - du'afa '/ كتب الضعفاء / Kutubu ʾ y-you ʾ ʿ AFA / books on the weak ( traditionists ) ' together with the of compiled delivered to them hadiths. The oldest collection, which contains the names of credible narrators, who have worked in Iraq, under the title Kitab al - thiqat / كتاب الثقات / Kitabu T- ṯiqāt /, The Book of credible ( traditionists ) 'from the late 2nd century Muslim obtained ( early 9th century AD). This is a simple list of scholars names without further biographical information.

Ignaz Goldziher has summarized in his pioneering Mohammedan studies (Hall 1889-1890 ) the nature of Hadithkritik aptly:

"We went to each of the features mentioned in the Isnaden informants to explore his character, to find out whether he was morally and religiously challenged, if he was not propaganda for antisunnitische purposes do if his love of truth in general could be regarded as proven, whether he had the personal ability to play what you hear true, if he was a man whose testimony would be harmless admitted in civil legal sense by the judge. For the Hadithüberlieferung looked to as the most sublime form of the Shahada, the testimony because the Rawi ( ie the narrator ) for the design of the most important religious life bears witness to the fact that he is this or that words of this or that have. "

Philological Hadith comments

In addition to the study of the authenticity of the traditions and their narrators are already in the middle of the 2nd century Muslim ( end of the 8th century AD), a new branch of science developed relatively early, : the interpretation and explanation of difficult, not generally known and infrequently used words in the Hadith. The mostly arranged alphabetically collections was called the غريب الحديث / Garib al - Hadith / rare (terms ) in the hadith. In these works, the authors attacked in addition to the linguistic explanations of words back on line in Arabic poetry to explain it by the use and meaning of such terms.

Hadith collections

Regarding the hadith collections are two different types. In collections of type Musannaf مصنف / Musannaf / sorted, classified ' hadiths are arranged according to content. It found the chapter on ritual Reinheit/Gebet/Pilgerfahrt/Eheschließung/Scheidung/Vertrags- and commercial law, etc. One of the first scholars who wrote such a work, was the Meccan scholar Ibn Juraij (d. 748 ). Another work of the late eighth century, which is close to this type is the Muwatta ' of Maalik ibn Anas. However, it is not clear whether this work is to understand rather than a hadith collection or as a corpus juris of the Medinan law school because there will always be by long sections purely legal traditions - even through the depiction of Ra'y ( opinio ) - interrupted. Other important works of the Musannaf type written in the eighth century ʿ Abd ar - Razzaq ibn hamam (d. 827 in Yemen ), Ibn Abī Shaiba (d. 849 ), al -Bukhari (d. 870) and Muslim ibn al - Hajjaj (st. 875 ).

The other major type of hadith collections is ordered by the Companions of Muhammad, which appear as a direct narrator of the sayings and actions of the Prophet in the Isnaden. Among them are anonymous companions, whose names are not known in the subsequent generation. Collections of this type are called Musnad works. Among the earliest scholars who have compiled the Musnad works, were at- Tayālisī (d. 819), al - Humaidi (d. 834 ) and Ahmad Ibn Hanbal (d. 855). The Mu ʿ Djam - works of Abū l - at- Tabarani Qāsim follow this system. A special feature of the work of Ahmad Ibn Hanbal is that in his last band, the women of Muhammad and other women who were able to provide after the Prophet, are called.

A subset of Musannaf - works represent the so-called Sunan works dar. These are collections that perform especially those hadiths that deal with the rules of everyday life. Works of this type have ad - Darimi (d. 869 ), Ibn Majah (d. 887 ), Abū Dāwūd as- Sidschistānī (d. 889 ), al-Tirmidhi (d. 892 ) and an- Nasa'i (d. 915 ) together. Under these Hadithwerken is the five volumes of strong work by At -Tirmidhi the first thing that stands out above all by the critical comments made by the author to the Isnaden and by mentioning the views of the law schools about each Hadith.

From the 11th century the trend became apparent in Sunni Islam to attribute certain hadith collections a canonical rank. A particular prominent role played by the two collections with "healthy" hadith of al -Bukhari and Muslim ibn al - Hajjaj. Together with the four Sunan Ibn Majah - works of, Abū Dāwūd as- Sidschistānī, at- Tirmidhi and an- Nasa'i, they form the so-called " six books " (al- Kutub as - Sitta ) that the classical canon of the Sunni Hadith represent collections. Conversely, there was at the Twelver Shia a group of " four books " Kutub Arba'a that have been raised to the rank of canonical collections of traditions.

Later it became popular to put together collections of fields on specific topics each forty hadiths. A popular Forties collection of this kind is the Kitab al - Arba'in hadithan ( "The Book of the forty hadiths " ) from the Syrian scholar Yahya ibn Sharaf al-Din an-Nawawi (d. 1278 ). The hadiths of this collection are primarily moral content. Al-Nawawi also presented in the Riyad as- salihin ( "Gardens of the Virtuous " ) is a comprehensive collection of traditions to moral and educational purposes together.

Although that had " six books " in Sunni Islam a canonical rank, but there was always later scholars, the new hadith collections were compiling in which they completed the hadiths from the six books by " additives " ( ZAWA ʾ id). A particularly well-known such ZAWA ʾ id- work is the collection Maǧma ʿ az- zawā'id wa - al - ʿ manba of ʿ Alī ibn Abī fawā'id Bakr al - Haithamī (d. 1405). It lists next to the hadiths from the six books of the Hadith from Musnad works of Ahmad ibn Hanbal, Abū Ya ʿ lā (d. 889 ), al - Bazzar (d. 905) and the three Mu ʿ Djam - works by Abū l - Qāsim at - Tabarani on.

Hadith Research

For those looking for a given hadith work is recommended with the Hadith Concordance of AJ et alii Wensinck that lists all of the big six Hadith collections as well as the traditions in Malik ibn Anas and Ibn Hanbal according to the rules of a concordance. The collection of Ahmad Ibn Hanbal was not arranged thematically, and therefore work with their posed a particular challenge, you have now been classified by AM Omar and arranged thematically. The CD- ROM al - Alfiyya li -s- sunna al - nabawiyya الألفية للسنة النبوية recorded in 1300 and hadithspezifische hadith books.

In the Hadith, the research of the present eleven -volume early Musannaf works of ʿ Abd ar - Razzaq ibn hamam plays a particularly important role. Especially the legal norms of the Meccan and Medinan schools are set out in it. The work was edited in 1970 in Beirut for the first time.

Other meanings of Hadith

As a Koranic term hadith is also the revelation of God:

"God has the best preaching (which may be thought of at all, as Revelation) sent down to a similar repetitive writing ... "

Used as a synonym of the Islamic tradition - in the content, based on the above Qur'anic verse - ("Speech ", " slogan ", " statement" ) the term kalam by quoting you the Prophet as follows: " the best speech ( kalam ) is the Word of God ( Kalamu ʾ llāh ) and the best line ( faith ) is the line of Muhammad ".