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Sunan al-Kubra lil Bayhaqi, (Arabic: ٱلسُّنَن ٱلْكُبْرَىٰ لِلْبَيْهَقِيّ), or Al-Sunan al-Kabir (Arabic: ٱلسُّنَن ٱلْكَبِير) is a prominent and massive multi-volume Hadith book compiled, edited and catalogued by Imam Al-Bayhaqi (384 AH – 458 AH).
Al-Bayhaqi's writings reflected the new Shafi'i orthodoxy. Works like Sunan al-Kubra and Al-Sunan al-Wusta championed the body of substantive law of the school and the Shafi'i transmission-based legal methodology. [26] Al-Bayhaqi represents the school's steadfast adherence to the hadith's primacy, which its founder had argued for. [27]
The Nine Hadith books that are indexed in the world renowned Hadith concordance (Al-Mu’jamul Mufahras li Alfadhil Hadithin Nabawi) [1] that includes al-Sihah al-Sittah (The Authentic Six), Muwatta Imam Malik, Sunan al-Darimi, and Musnad Ahmad.
Not only were the hadith collections compiled centuries after the Quran, but their canonization also came much later. Scholar Jonathan A. C. Brown has studied the process of canonization of the two "most famous" collections of hadith -- sahihayn of al-Bukhari and Muslim—which went from "controversial to indispensable" over the centuries. [4]
The book has been published by many publishers but mainly in Arabic language: . Musnad al-Firdaws (مخطوطة مسند الفردوس), published by Maktaba Ustadh Doctor Mohammad bin Torkey, Turkey مكتبة الأستاذ الدكتور محمد بن تركي التركي.
Hadith terminology (Arabic: مصطلح الحديث, romanized: muṣṭalaḥu l-ḥadīth) is the body of terminology in Islam which specifies the acceptability of the sayings attributed to the Islamic prophet Muhammad by other early Islamic figures of significance such as the companions and followers/successors.
The scholars of the science of hadith criticism hold that a khabar and, therefore, a hadith can be a true report or a concoction. It is on the basis of this premise that the Muslim scholars hold that a hadith offers a ẓannī (inconclusive/probably true) evidence. It is as though a hadith may have many possibilities on the plane of reliability ...
The hadith, including its isnād, is free of ʻillah (hidden detrimental flaw or flaws, e.g. the establishment that two narrators, although contemporaries, could not have shared the hadith, thereby breaking the isnād.) The hadith is free of irregularity, meaning that it does not contradict another hadith already established (accepted).