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Hadith: Difference between revisions
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More broadly, the word "Hadith" refers to the statements and actions of Muhammad as well as his [[companions]]. In the Shi'ite tradition, the term "Hadith" extends to include the statements and actions of the ''ahl al-bayt'' (Muhammad's descendants through Fatima, as well as the twelve Imams). | More broadly, the word "Hadith" refers to the statements and actions of Muhammad as well as his [[companions]]. In the Shi'ite tradition, the term "Hadith" extends to include the statements and actions of the ''ahl al-bayt'' (Muhammad's descendants through Fatima, as well as the twelve Imams). | ||
==Compilation== | ==Compilation and authenticity== | ||
=== Oral traditions and early sectarianism === | |||
Though the authenticity of ''any'' of the Hadith has come under increasing scrutiny in modern times (in light of scholarship on the reliability of oral traditions, virtually unending political conflicts after Muhammad's death, frequent internal contradiction, and, often, clear cases of fabrication), the early scholars of Islam responsible for the transcription of the hadith did themselves employ a seemingly sophisticated method of verification that relied on the plausibility of: the "chains" of transmission (or ''asaneed;'' sing. ''isnad'') allegedly connecting the hadith back to the prophet, the reliability of the narrators' morals and memory, and, indeed, the ''matn'', or text, of the hadith itself (that is, the plausibility of the prophet actually having said/done what the report attests to). | Though the authenticity of ''any'' of the Hadith has come under increasing scrutiny in modern times (in light of scholarship on the reliability of oral traditions, virtually unending political conflicts after Muhammad's death, frequent internal contradiction, and, often, clear cases of fabrication), the early scholars of Islam responsible for the transcription of the hadith did themselves employ a seemingly sophisticated method of verification that relied on the plausibility of: the "chains" of transmission (or ''asaneed;'' sing. ''isnad'') allegedly connecting the hadith back to the prophet, the reliability of the narrators' morals and memory, and, indeed, the ''matn'', or text, of the hadith itself (that is, the plausibility of the prophet actually having said/done what the report attests to). | ||
Despite this apparent rigor, the hadith would ultimately be compiled along sectarian, political, and polemical lines, generally with narrations supporting the compiling group's point of view (matn-based analysis playing no small part in this outcome). Today, [[Sunnis]] and [[Shi'ites]] have separate collections of hadiths. That the meaning of "hadith" extended to include the sayings and doings of Muhammad's companions, many of whom would be deeply embroiled in the political turmoil that would follow Muhammad's death (prominently, [[Ali]] and [[Aisha]]), only facilitated the splitting of the tradition. | Despite this apparent rigor, the hadith would ultimately be compiled along sectarian, political, and polemical lines, generally with narrations supporting the compiling group's point of view (matn-based analysis playing no small part in this outcome). Today, [[Sunnis]] and [[Shi'ites]] have separate collections of hadiths. That the meaning of "hadith" extended to include the sayings and doings of Muhammad's companions, many of whom would be deeply embroiled in the political turmoil that would follow Muhammad's death (prominently, [[Ali]] and [[Aisha]]), only facilitated the splitting of the tradition. | ||
While circumstances surrounding and preceding the compilation of the hadith cast the entire corpus in a dubious light, the hadith cannot be viewed as entirely reliable or unreliable, as even hadith scholars themselves differentiate(d) between what they grade(d) as [[Sahih| | === Degrees of authenticity === | ||
While circumstances surrounding and preceding the compilation of the hadith cast the entire corpus in a dubious light, the hadith cannot be viewed as entirely reliable or unreliable, as even hadith scholars themselves differentiate(d) between what they grade(d) as: | |||
[[Sahih|S''ahih'']] (authentic), | |||
''Hasan'' (good), | |||
''Da'if'' (weak), | |||
[[List of Fabricated Hadith|''Mawdu''' (fabricated hadith)]], | |||
and ''Munkar'' (rejected; referring usually to less reliable hadith that contradict more reliable hadith). | |||
Consequently, even from an Islamic standpoint, the vast, vast, majority of hadith floating around prior to the compilation of the hadith are considered unreliable. Most famously, the Sunni scholars [[Sahih Bukhari|Imam Bukhari]] (d. 870) and Imam Muslim (d. 875) are said to have sifted through hundreds of thousands of narrations to ultimately decide only a few thousand were truly reliable. Slightly earlier collections of hadith do exist, famously the collections of Imam Malik (d. 795) and Imam Ibn Hanbal (d. 855), but these are not considered as altogether reliable (even if individual traditions within these works are reliable) as the collections of Bukhari and Muslim. | |||
Collections of hadith, unlike the Qur'an, are generally grouped topically, chronologically, or by the companion who is alleged to have narrated them (this last type of organization within a collection of hadith renders the work a ''musnad'', such as the ''Musnad'' ''of Imam Ahmad'').<ref>A. C. Brown, ''Hadith: an Introduction'', 2009</ref> | Collections of hadith, unlike the Qur'an, are generally grouped topically, chronologically, or by the companion who is alleged to have narrated them (this last type of organization within a collection of hadith renders the work a ''musnad'', such as the ''Musnad'' ''of Imam Ahmad'').<ref>A. C. Brown, ''Hadith: an Introduction'', 2009</ref> | ||