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examples of ahfa.
According to Ibn Athir, this ahfah al- adiqah includes two thousand
Adth.
Except these, Prophet (may Allah Bless him and Grant him
When Masand works were started, people felt difficulty to find out the
relevant adth in their objects. So Ulema of adth thought about the
compilation according to content wise. However, this method is divided
See, Siddiq,Muammad Zubair, the adth for beginners, good words books,
2001,p.42.
7
See, Irfan Abd al Qadir, footnote on Suyu, Tadrb ul Rawi, p.13.
Dehlvi, Muaddith Shah Abd al Azz, Fawid Jami A'jla Bar Nafi, translated by
Abd al Halm Chisht, Karachi: Nr Muammad Karkhana Tijrat e Kutub, 1964, p.49
6
10
See, Dehlvi, Shah Abd al Azz, Fawaid Jami' ajla bar Nafiah, p.47
Ibid, and
Siddiq,Muammad Zubair, the adth for beginners,p.44
10
See,Ibid,p.42
8
9
13
The Ijza are such collections of adth which have been written down
on the authority of one single individual whether a companion or any
subsequent generation e.g. Juz of Ab Bakr, in which all the narrations
of Ab Bakr are compiled. The term Juz is also applied to such
collections of adth which have been compiled on a particular subject
matter- e.g. intentions the wisdom of God etc. According to some
ulema the collection of forty Aadth, Arbain y t belongs to this
category as mentioned above.14 Dr. Muhammad Zubyer Siddiqi, in his
discussion about the classification of the books of adth, has regarded
Arbanyt (collection of forty adth) as one of these collection, and
he mentioned it at number eleventh, by sayings:
The Abainyt, as the name shows, are
collections of Aadth to one or more subjects
which may have appeared to be special
interest to the compiler. An example of this
class is the Arbain of al- Naww.15
Hence every compiler has adopted his own style. These all-different
methods and styles of the compilation do not affect the authenticity of
of uses and pithiness especially for existing modern age a critical study
on Arbanyt is essential to make its status as clear in adth
literature as well as its importance in Muslim practices. This analytical
study is a kind of an impression after reviewing and studying many
books of Arbanyt, and many other references relating with the area
under discussion which would be discussed in detailed in the following
sub divisions.
10
forty Adth emerged. Of course there are many ulema who did this
job for seeking rewards from Allah, but we can not deny that there are
many others who did Arban collection for different purposes. Such as:
(i) to earn reputation as transmitter: with the intention that who
collects forty Adth he can get the status equal to Faqih or Alim or
etc as quoted by Holy Prophet(may Allah Bless him and Grant him
peace), some compiled Arbanyt. (ii) Response upon students
demand: it means that students requested to their teachers for
compilation of Arban Adth as a comprehensive guidance from
their teacher, consequently some Arbanyt were compiled in
11
11
example Arbain al- Hashimiah by Syed Mehdi al- Alvi, who just
compiled
the Adth
its specific
compilation of adth like al- Usul min al- Kafi, by al- Kulaini, which is
similar to Sahih Bukhari, in Sunni sect. (vi) Thematically study on
Hadith: Such as Arban fi al- Jihad by Muhy ad Din Muhammad b.
Abdullah b. Zumrah. And Arban fi usul al Din by Fakhr ud- Din
Uhammad Umar al- Razi etc. These all above are temporary objectives
but the basic purpose, which remained ever in the mind of the
compilers of Arban, was to get reward at the Day of Judgment.
in sciences
of
adth.
This
is
necessary for
the
Narrated Adth by his own Sanad. For proving his own sanad he also
described status (what they got in Islamic History) of other narrators in
his Sanad. Thats why some times his Sanad became too lengthy than
the original text in his compilation. 14 On the other hand Imam Nawawi
did not mention the whole chain of Isnad. He just mentioned the last
narrators of selected Adth, who directly heard it from prophet. 15
However, after exclusive revisions by many scholars of adth,
regarding its authenticity he has mentioned the source (from where he
took particular adth). So one can easily digs out the source and can
see the whole chain of its narrators.
Hence we cannot say that incomplete chain is a negative point of
Arban Al- Nawawi. In fact this short cut has been made only for
making it easy to memories by people. The Basic purpose and priority
of Imam Nawawi is to convey the message to the people which can be
easily memorize and explicable to every common Muslims.
Presently, all Islamic teachings already exist in absolute way. Quran
already completed in the life of Holy Prophet (may Allah Bless him and
Grant him peace) and adth has also compiled into canonized sources
in few later centuries after prophets death. Hence no any new
compilation will be accepted now without rechecking in the light of
canonized sources. The compilers of Arban had tried to find their
selected Adth on the basis of those canonized sources. Readers
refer to all those compilations which are taken by canonized sources.
As far as study on Arban is concerned, it can be considered good and
more genuine, when it is based upon canonized sources. An Analysis
on some important Arbanyt shows that 93% of Arban al- Nawawi
is based upon canonized sources. Where as 7% of his collection is from
other sources which are: Darqutni, Bayhaqi and Kitab ul Hujja. 16 The
reason is that some compilers have more preference to the soundness
13
14
15
relating to Tawh d:
about the ones of Allah almighty and His attributes. For example,
Arban fi Dalail at- Tawhd by Abdullah b. Muammad b. Ali
Muammad Ab Ismal al- Harawi. (ii) Arba n relating to Risalat
al- Nabawi: many Arbanyt are compiled for traditions relating to
Prophethood, its proofs, and the sirah of Holy Prophet as Al- Imta bi al
Arban min Ibar min as Sunnah by Ibn ajr Asqaln and Arban fi
Fadail al- Nabiy al- Amnby Muammad ahir al- Qadr etc. (iii)
Arba n relating to fundamentals tents of Islam: Basically
Arbanyt
the basic and more necessary thing of Din. Majority of its compilers
kept in their minds these important needs of human being, so great
scholars have tried to compile all those Adth, having full essence of
Islamic teachings. Arban of Nawawi contains each adth with full
guidance and called as one third of Islam. (iv) Arbain relating to
Jihad: many Arbanyt are compiled on Jihad, for example Arban
fi al- Jihad by Muammad b. Abd al Rehman al- Jawzi.
Besides this, there are many other fields of Arban literature as
regarding worship, Juristic traditions, about exhortation, asceticism and
compassion, marital guidance on the devotional mention of God, about
virtues of many people and merits of Hajj. These all shows that how
the Arban Literature have diversity in its nature and cover all aspects
of Muslims life as self- explanatory guidance.
16
basis
for
particular
subject:
18
18
19
Ibn Hiban, Muhammad at- Tamimy, Shih Ibn Hiban bi Tarti ibn Balban, revised by Shuib al-
Arnaut, Bab Dhikr Duail Mustafa, h.66, Bairut: Mussat ur Risalah, 1993, vol.1, p.286
According to Al- Suy in his book Tadrb ul Rw Sharh Taqrb al- Naww the knowledge
about adth, which we have today is came from about 10,000 companions. While according to
Ab Zarah the number of at that time was one lac, who saw prophet and transmited Ahadith.
3
As Ibn Assakar in his Arbaun Hadithan li Arbain Saikhan min Arbain Baldah,wrote one topic in
2
his introduction to this book called; Al Haththu ala Hifz Arbain Hadithan similarly Imam Nawawi
discussed its significance in his preface of Arbain Hadithan
4
see, Khalid Alvi, Al Laris Commentary on Arbain an Nawawi, A Critical Edition with notes, Lahore:
ibid,p.xx
See Haji Khalifa, Kashf uz Zanun, an- Asami al- Kutub wa al- Fanun, Bairut: Dar al Fikr, 1998, vol.1,
p.52
7
As Arbain fi al- Hiththi ala- al-jihad and Arbain fi Munaqib Ummahat ul- Muminin consist on
exact 40 ahadith.
9
10
See Alvi, Syed Mahdi, Arbain al Hashimiah, Kuwait: Al- Ramshitat, 1356
11
Dr. Khalid Alvi, A brief survey of Arbain Literature, Islamic studies, vol.xxiii, no.2 (1984), Islamic
As imam Muslim narrated the statement of Ibn Mubarak: isnad is part of religion, of there is no
isnad everyone can say what he want.(Muslim, Sahihi Muslim, vol..I, p.15
13
See, Ibn Assakir, Arbaun Hadithan li Arbain Saikhan min Arbain Baldah.
14
Ibid
15
16
See, Sumaira Nawaz, the concept of Arbain Ahadith in the sciences of hadith, chapter no.4,
18
Abdul Huq Muhaddith Delvi, Ashat al- Lumat, (sharah e- Mishkat) translated by, Mulana
Muhammad Said Ahmad Naqshbandi, Lahore: Freed book shop, urdu bazaar, 1981, vol.1, p.518