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TOPIC # 2: HISTORY, IMPORTANCE & COMPILATIONS OF HADITH

INTRODUCTION TO HADITH
The Muslims are agreed that the Sunnah of the Prophet Muhammad is the second of the two revealed
fundamental sources of Islam, after the Glorious Qur'an. The authentic Sunnah is contained within the
vast body of Hadith literature.
A hadith (pl. ahadith) is composed of two parts: the matn (text) and the isnad (chain of reporters). A text
may seem to be logical and reasonable but it needs an authentic isnad with reliable reporters to be
acceptable; 'Abdullah b. al-Mubarak (d. 181 AH), one of the illustrious teachers of Imam al-Bukhari, said,
"The isnad is part of the religion: had it not been for the isnad, whoever wished to would have said
whatever he liked."
During the lifetime of the Prophet and after his death, his Companions (Sahabah) used to refer to him
directly, when quoting his sayings. The Successors (Tabi'een) followed suit; some of them used to quote
the Prophet through the Companions while others would omit the intermediate authority - such a
hadith was later known as mursal. It was found that the missing link between the Successor and the
Prophet might be one person, i.e. a Companion, or two people, the extra person being an older
Successor who heard the hadith from the Companion. This is an example of how the need for the
verification of each isnad arose; Imam Malik (d. 179) said, "The first one to utilise the isnad was Ibn
Shihab al- Zuhri" (d. 124).
The other more important reason was the deliberate fabrication of ahadith by various sects which
appeared amongst the Muslims, in order to support their views (see later, under discussion of maudu'
ahadith). Ibn Sirin (d. 110), a Successor, said, "They would not ask about the isnad. But when the fitnah
(trouble, turmoil, esp. civil war) happened, they said: Name to us your men. So the narrations of the Ahl
al-Sunnah (Adherents to the Sunnah) would be accepted, while those of the Ahl al-Bid'ah (Adherents to
Innovation) would not be accepted.
MEANING OF HADITH
The talk and/or work and/or the action/practice of the Holy Last Messenger and the silence of the Holy
Last Messenger and practice of anything done before him is also related as Hadiths.
Hadiths of Sayyidina Rasulullah are of three (3) types
(Qawli) - Talk of the Holy Last Messenger . Hadith Qawli is that Hadith that Rasulullah spoke
himself.
(Faali) - The action of Rasulullah . So Hadith Faali is Hadith that Rasulullah has taught us by his
actions without comment.
(Taqriri) - Hadith Taqriri is Hadith which comes from Rasulullahs silence regarding any action.
Besides these three, there are three other classes of Hadiths:
1. (Marfua) - Hadiths where the Isnad comes from the teacher from the collector from the
companions.
2. (Mawqoof) - Hadith Mawqoof is when the Hadith is related by the Sahaba man or woman,
but the isnad does not reach Rasulullah .
3. (Maqtooa) - is the Hadith where the Tabieen is the end of the Isnad.
All these three can be Qawli, Faali, or Taqriri.
Sanad is Wajib for Hadiths. In the Isnad of the narration from al-Imam al-Bukhari , there are no more
than six (6) persons. One who records Hadiths is called Rawee. Each Rawee must be Salih, Ahlus-Sunnah,
sincere, and strict in Deen.
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STATUS OF HADITH AND THE IMPORTANCE OF HADITH

All things which Allah revealed to Rasulullah are of two types. The first is through the Malaik, meaning
Jibreel which we call Wahi-Jalee . Jalee means open (revelation) through the Angel. And
these revelations together are called Quran Majeed. The second type is when Allah speaks directly to
the qalb (heart) of His Rasul without the Angel and it is called Wahi-Khafee and this is the
form of the Hadiths. Whatever Rasulullah said was, in fact, from Allah, because Allah says in Holy
Quran: "He does not speak from his hawaa (desire); it is nothing except Wahee revealed to him."
[Surah an-Najm 3-4]
PARTS OF HADITH
A hadith (pl. Ahadith) is composed of two parts: the Matn (text) and the Isnad (chain of reporters). A text
may seem to be logical and reasonable but it needs an authentic Isnad with reliable reporters to be
acceptable; 'Abdullah b. al-Mubarak (d. 181 AH), one of the illustrious teachers of Imam al-Bukhari, said,
"The Isnad is part of the religion: had it not been for the Isnad, whoever wished to would have said
whatever he liked."
Each of these parts is of equal importance to the traditionist, who treat and consider traditions with one
and the same Isnad and different texts as well as traditions with identical texts and different Isnad as
entirely independent traditions.
MATN
The Matn (text) must seem to be logical and reasonable. This part of Hadith consists of the words of
Prophet (SAWS) himself for example: Pray as you see me offering prayers is treated as MATN of hadith.
Matn as the report of the sayings of Prophet (SAWS) helps to build up a picture of his teachings and thus
a basis for Muslims Beliefs and Practices.
ISNAD
Isnad is the chain of narrators or transmitters of the Matn/Text of Hadiths. This is the 1st part of Hadith
consists of a chain of the names transmitters. These narrators are also known as Muhaddisin. The
Traditionist have given a great importance to Isnad and treated it as an indispensable part of every
Hadith. Isnad is the plural of Sanad which means to verify, certify or authenticate. So Isnad means the
authentication of a Hadith here.
TYPES OF HADITH
AUTHENTIC OR SAHIH HADITH: A SAHIH Hadith is that Hadith which is not contrary to the
teachings of Quran and other Ahadith. Its Sanad must be full and unbroken and each narrator
mentioned in it must be known for his knowledge, piety, memory and trustworthiness and the chain of
information must go back to the Holy Prophet (SAWS).
APPROVED OR HASAN HADITH: If other conditions remains the same except its narrators or
some of its narrators have been found defective in memory, it is known as Approved/ Hasan Hadith.
ZAEEF OR WEAK HADITH: If anyones of the narrators had have bad memory or was known to
be a liar, it is called as Weak or Daeef Hadith.
FABRICATED: If a Hadith had never been said by Holy Prophet (SAWS) but any narrator had related
a statement to him, then it would be treated as fabricated hadith.

STAGES FOR COLLECTION & COMPILATION OF AHADITH

Out of the books that the majority of Muslims believe in as being authentic, Sahih Bukhari is presented as
being the MOST authentic. However an analysis of the history of the books shows that it is anything but
authentic.

FIRST STAGE {199 A.H}-Life time of Prophet (SAWS) & Companions:

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Scribes of Prophet (SAWS) were allowed to record the Sayings of Holy Prophet (SAWS) through a Wahi,
thus Holy Prophet (SAWS) instructed his companions not only to record but to collect them at one place
in order to verify and to derive explanations of the divine laws. The immediate followers and scribes
obliged the advise and started gathering the scattered Ahadith during his lifetime in the earlier part of
the First Hijrah Century.
SECOND STAGE {99166 A.H.}- Companions & Tabieen:
MUSNAD COLLECTIONS:
Al-Hakim defines a musnad ("supported") hadith as follows: "A hadith which a traditionist reports from
his Shaikh from whom he is known to have heard (Ahadith) at a time of life suitable for learning, and
similarly in turn for each Shaikh, until the Isnad reaches a well- known Companion, who in turn reports
from the Prophet (SAWS)."
Musnad Collections mean that the Ahadith have the sound links, traced back without interruption to one
of the companions who can refer back to the Prophet . Musnad Collections are those collections which
were started during the life time of Prophet and was completed in the age of Companions and Tabieen.
Followings are the Four Musnad Collections:
Musnad of Hazrat Abu Bakr (RA) .. 6000+
Musnad of Hazrat Abu Hurairah (RA) .. 5374
Musnad of Hazrat Ayesha Siddiqa (RAH) .. 2210
Musnad of Hazrat Imam Ahmed bin Hanbal (RA) .......... 30,000 out of 750,000
THIRD STAGE {166-300 A.H.}- [Taba Tabieen]
Musannaf Collections:
Those Ahadith which have been grouped into Chapters and Sub-Chapters as per their themes such as
Purity, Prayer, Fasting, Zakat, Pilgrimage, Marriage and inheritance etc. In Musannaf Collections, Ahadith
are arranged topic wise, so it is easy for a reader to find out the sayings of Prophet . The work of
Musannaf Collections was started in 176 AH but the first Compilation was completed in the Third Century
in the age of TABA TABIEEN. Followings are the Musannaf Collections:
* Al- Muwatta by: Hazrat Imam Maalik Bin Anas (contains 1720 Ahadith.
* Al- Musannaf by: Hazrat Imam Abdul Razzaq al Sanani (contains 1033
Ahadith)
* Sahih al Bukhari by: Hazrat Imam Abdullah Muhammad bin Ismail Bukhari
(contains 7397 Ahadith)
* Sahih al Muslim by: Hazrat Imam Muslim bin Hajjaj
* Sunan al Nasai by: Hazrat Imam Abdur Rehman bin Ali an Nasai
* Sunan Abu Daud by: Hazrat Imam Abu Daud Suleiman
* Sunan ibn Majah by: Hazrat Imam Abu Abdullah Ibn Majah
* Jam-e-Tirmizi by: Hazrat Imam Abu Issa Muhammad Bin Tirmidhi
Mursal, Munqati', Mu'dal, & Mu'allaq
If the link between the Successor and the Prophet is missing, the hadith is mursal ("hurried"), e.g. when
a Successor says, "The Prophet said ...".
However, if a link anywhere before the Successor (i.e. closer to the traditionist recording the hadith) is
missing, the hadith is munqati' ("broken"). This applies even if there is an apparent link, e.g. an isnad
seems to be muttasil ("continuous") but one of the reporters is known to have never heard ahadith from
his immediate authority, even though he may be his contemporary. The term munqati' is also applied by
some scholars to a narration such as where a reporter says, "a man narrated to me ...", without naming
this authority.
If the number of consecutive missing reporters in the isnad exceeds one, the isnad is Mudal
("perplexing"). If the reporter omits the whole isnad and quotes the Prophet directly (i.e. the link is
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missing at the beginning, unlike the case with a mursal isnad), the hadith is called Muallaq ("hanging") -
sometimes it is known as balaghah ("to reach"); for example, Imam Malik sometimes says in Al-
Muwatta', "It reached me that the Messenger of Allah said ..."
FORMS OF COMPILATIONS
Following are the several forms in which Ahadith were compiled:
Sahifa - - Wahi
Musnad - - as per sequence of Sayings of Prophet (SAWS)
Musannaf - - topics/themes wise arranged/grouped Ahadith
Al-Jamey
Sunan
Sahih
Daif

HISTORY OF COLLECTIONS / COMPILATION OF HADITHS

Out of the books that the majority of Muslims believe in as being authentic, Sahih Bukhari is presented as
being the MOST authentic. However an analysis of the history of the books shows that it is anything but
authentic.
EARLY COLLECTIONS: [1 AH 186 AH]
MUSNAD COLLECTIONS that Ahadith those have the sound links, traced back without interruption to one of
the companions who can refer back to the Prophet. They are those collections which were started during
the life time of Prophet and was completed in the age of Companions and Tabieen. They were Musnad
of Hazrat Abu Bakr (RA) with 6000+ ahadith, Musnad of Hazrat Abu Hurairah (RA) with 5374 ahadith,
Musnad of Hazrat Ayesha Siddiqa (RAH) with 2210 ahadith, Musnad of Hazrat Imam Ahmed bin Hanbal
(RA) with 30,000 out of 750,000 ahadith.
Musannaf Collections are those Ahadith which have been grouped into Chapters and Sub-Chapters as per
their themes. The work of Musannaf Collections was started in 176 AH but the first Compilation was
completed in the Third Century in the age of TABA TABIEEN. Followings are the Musannaf Collections
which are known as Early Collections/Compilation: Al- Muwatta by Hazrat Imam Maalik Bin Anas
(contains 1720 Ahadith) and Al- Musannaf by Hazrat Imam Abdul Razzaq al Sanani (contains 1033
Ahadith).
SIX MAJOR HADITH COLLECTIONS/ LATER COLLECTIONS: [186AH286 AH]
The six major Hadith collections (Arabic: al-Kutub al-Sittah) are collections of hadith by Islamic scholars
who, approximately 200 years after Muhammad's death and by their own initiative, collected hadith
attributed to Muhammad . They are sometimes referred to as Al-Sihah al-Sittah, which translates to
"The Authentic Six. Muslims view the Six major Hadith collections as their most important. They are, in
order of authenticity:
1. Sahih Bukhari, collected by Imam Bukhari (d. 870), includes 7275 hadiths
2. Sahih Muslim, collected by Muslim b. al-Hajjaj (d. 875), includes 9200
3. Sunan al-Sughra, collected by al-Nasa'i (d. 915)
4. Sunan Abi Da'ud, collected by Abu Da'ud (d. 888)
5. Sunan al-Tirmidhi, collected by al-Tirmidhi (d. 892)
6. This one is disputed. Sometimes referred to as Al-Muwatta, collected by Imam Malik (d. 796) and
sometimes, Sunan Ibn Majah, collected by Ibn Majah (d. 886). Some have even considered Sunan al-Darami to be
the sixth.
The first two are referred to as the Two Sahihs as an indication of their authenticity. Combined the Two Sahihs
contain approximately seven thousand hadith without repitition according to Ibn Hajar.
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The authors: According to the Cambridge History of Iran: "After this period commences the age of the
authors of the six canonical collections of Sunni hadith, all of whom were Persian. The authors of the six
collections are as follows:
1. Muhammad b. Isma'il al-Bukhari, the author of the Sahih Bukhari, which he composed over a
period of sixteen years. Traditional sources quote Bukhari as saying that he did not record any hadith
before performing ablution and praying. Bukhari died near Samarqand in 256/869-70. Imam
Bukhari (194-265 AH), the life of Imam Muhammad ibn Ismail al-Bukhari (from Bukhara, in what is
today Uzbekistan), written by `Allma Ghulm Rasl Sa`d, translated by `Allmah Ishfaq Alam Qadri
and M. Iqtidar (Minhaj-ul-Qur'an, March 1995, pp. 30-37). Bukhari had 7275 traditions validated out
of a material of 600,000.
2. Muslim b. Hajjaj al-Naishapuri, who died in Nishapur in 261/ 874-5 and whose Sahih Muslim is
second in authenticity only to that of Bukhari. Imam Muslim (202 or 206-261 AH / 817 or 821-875
CE) the life of Muslim ibn Hajjaj al-Qushayri al- Naysaburi (from Naysabur/Nayshapur/Nishapur, in
northeastern Iran), the compiler of Sahih Muslim; written by Dr. Abdul Hamid Siddiqui. Muslim collected
9,200 out of a total 300,000. Among of the high number of omitted traditions many were left
out for being duplicates.
3. Abu Da'ud Sulaiman b. Ash'ath al-Sijistani, a Persian but of Arab descent, who died in 275/888-9.
Imam Abu Da'ud (202-275 AH) Abu Da'ud Sulaiman ibn Ash`ath Sijistani compiler of the Sunan
Abi Da'ud, written by Alimah Alisha Akaloo.
4. Muhammad b. 'Isa al-Tirmidhi, the author of the well-known as Sunan al- Tirmidhi, who was
a student of Bukhari and died in 279/892-3. Imam Tirmidhi (209-279 AH) Abu 'Isa, Muhammad ibn
'Isa ibn Sawra al-Tirmidhi, from Tirmidh, in what today is southern Uzbekistan, just inside the
Uzbek border and due north of the Afghan city of Mazar-e Sharif.
5. Abu 'Abd al-Rahman al-Nasa'i, who was from Khurasan and died in 303/915-16. Imam al-
Nasa'i (215-303 AH), Abu 'Abd al-Rahman Ahmad ibn Shu'ayb ibn 'Ali ibn Sinan ibn Bahr al-
Khurasani al-Nasa'i, from Nasa', which today is in Turkmenistan. His most well-knownhadith
collection is called the Sunan al-Nasa'i or more precisely al-Sunan al-mujtaba (The Selected Sunan),
which is actually a selection of a larger work of his, al-Sunan al-kubra, which still appears not to
have been published.
6. Ibn Maja al-Qazwini, who died in 273/886-7." Imam Ibn Majah (209-273 AH), Abu 'Abdallah
Muhammad ibn Yazid al-Rab'i al-Qazwini, from Qazwin in Iran. His hadith collection is called the
Sunan Ibn Majah.
Other THREE important compilers:
Imam Malik ibn Anas (93-179 AH), compiler of the Muwatta and origin of the Maliki madh'hab (school of
law); written by Dr. G. F. Haddad.

Imam Ahmad ibn Hanbal (d. 241 AH), compiler of the Musnad Ibn Hanbal and origin of the Hanbali
madh'hab (school of law); written by Dr. G. F. Haddad.

Al-Hkim, Muhammad ibn `Abd Allh al-Naysabr, known as Ibn al-Bayyi` (321-405 AH), compiler of the
well-known al-Mustadrak `al al-Sahhayn, supplement to the collections of Bukhari and Muslim; written
by Dr. G. F. Haddad.
Authenticity of the Hadith:
There has been a great deal of discussion amongst the scholars regarding the authenticity of the Hadith
(Mursal or pl. Marasil), since it is quite probable that a Successor might have omitted two names, those
of an elder Successor and a Companion, rather than just one name, that of a Companion. The major basis
to ensure the authenticity of Hadiths is Matn and Sanad. MATN means the text of Hadith which must seem
to be logical and reasonable. This consists of the words of Prophet (SAWS) himself
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for example: Pray as you see me offering prayers is treated as MATN of hadith. Matn as the report of
the sayings of Prophet (SAWS) helps to build up a picture of his teachings and thus a basis for Muslims
Beliefs and Practices; whereas the SANAD is the chain of narrators or transmitters of the Matn/Text of
Hadiths. This is the 1st part of Hadith consists of a chain of the names transmitters. These narrators are
also known as Muhaddisin. The Traditionist have given a great importance to Isnad and treated it as an
indispensable part of every Hadith. Isnad is the plural of Sanad which means to verify, certify or
authenticate. So Isnad means the authentication of a Hadith here.
Memorization and Compilation of Hadith:
Memorization of Hadith and the Muhadditheen after Sahaabah. A great number of students of Sahaabah
called Tabieen and their students called Taba-Tabieen dedicated their lives for the learning and
memorizing of Hadith. Their memory power was also miraculous. It is mentioned that Hadhrat Imam
Ahmed bin Hanbal had memorized seven lakh Ahaadith by heart. About Imam Bukhari it is well known
that he was remembering two lakh Ahaadith out of which one lakh were Sahih, authentic. Imam Abu
Zara and Imam Rahuia were also amongst distinguished Hufaaz of Hadith.
Salih bin Keesan writes:
"I and Zahri together collected Ahaadith, then we decided to write them and we wrote all
that what we heard is from Rasulullah (Sallallahu Alaihi Wasallam). Afterwards we decided to write
the narrations of Sahaabah, but I said that I would not write as that was not Sunnah, Zahri said that it
is also Sunnah and he wrote, he succeeded and I wasted". (Musannaf Abdul Razzaq)
Some of other Hadith Books of First Century Hijrah
1. itab Hazrat Khalid Bin Waleed bin Maidan.
2. Kutb. Hasan Bisri.
3. Kutb.Muhammad-al-Baqar.
4. Kutb. Makhool Shami.
5. Kitab Hakam bin Utba.
6. Kitab Syed bin Jusain.
7. Kitab Abu-al-Aaliya.
8. Kitab. Umar bin Abdul Aziz.
9. Kitab Bashir bin Nuhaik.
Some Hadith Books of Second Century Hijrah
1. Mota Imam Maalik.
2. Jamia Sufiyan Thouri.
3. Jamia Moamer bin Rashid.
4. Kitab Abdul Rehman-al-Auzaaee.
5. Kitab-u-Zuhd- Abdullahb bin Mubarak.
6. Kitab Yahya bin Abi Kathir.
7. Jamia Sufiyan bin Uyainiya.
8. Kitab-ul-Aather- Imam Abu Hanifah.
9. Musannaf Abdul Razaq bin Humam.
10. Kutb. Imam Shaafee.
Tafsir of Hadith:
This means that whatever comes on the tongue of Sayyidina Rasulullah whether speaking to his wives,
the Sahabi, or others, all is from Allah. Hazrat Abdullah bin Umar used to record every word of
Rasulullah (SAWS). Some people advised him that he should not record everything that he said because
Rasulullah may say this in a state of happiness or sadness and they should not be recorded. But, Hazrat
Ibni Umar did take their advice and he ceased to record everything that Rasulullah said in his presence
by pen and paper. So, he went to Rasulullah and told him that people had suggested to him to stop
writing everything that the Rasul had said, so he asked if he should continue. And his answer was that
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Rasulullah pointed with his finger to his mouth and said, "I swear by the One who gave me life that
whatever comes from my mouth is nothing but Haq, no matter what state I am in." Hadith Sharif is very
important because Sayyidina Rasulullah gave permission to record the Hadiths. This means that he gave
an order to Ibni Umar and the order of the Holy Nabi is Fardh. This Hadith is in the Sahih Ibni Dawud.
[Arabic p. 514]
Al-Hadith is the commentary and explanation of Al-Quran al-Majeed. From the Holy Quran, which says:
We have revealed the Quran to you that you may comment on it an explain it."
(This Ayat explains the necessity for al-Hadith). For this reason, the Sahaba found it important to narrate
Hadiths as they are the explanation of the Holy Quran. Someone asked Hazrat Ali if Rasulullah had
given him any special Kitab that no one knew of. Hazrat Ali was in this time as Caliph and So that
question was asked in connection with this. Hazrat Ali replied, "I have nothing other than the Holy
Quran which everyone has and this little book of Hadiths which I have written from Rasulullah , which
is kept in the sheath of my sword".
ISLAMIC LAWS
What is a "Fatwa"?
A fatwa is an Islamic religious ruling, a scholarly opinion on a matter of Islamic law. A fatwa is issued by a
recognized religious authority in Islam. But since there is no hierarchical priesthood or anything of the
sort in Islam, a fatwa is not necessarily "binding" on the faithful. The people who pronounce these rulings
are supposed to be knowledgeable, and base their rulings in knowledge and wisdom. They need to
supply the evidence from Islamic sources for their opinions, and it is not uncommon for scholars to come
to different conclusions regarding the same issue. As Muslims, we look at the opinion, the reputation of
the person giving it, the evidence given to support it, and then decide whether to follow it or not. When
there are conflicting opinions issued by different scholars, we compare the evidence and then choose the
opinion to which our God-given conscience guides us.
Example: Some scholars have issued a fatwa that smoking cigarettes is forbidden in Islam.
What Does Islam Say?
The Qur'an: Muslims believe the Qur'an to be the direct words of Allah, as revealed to and
transmitted by the Prophet Muhammad. All sources of Islamic law must be in essential agreement with
the Qur'an, the most fundamental source of Islamic knowledge. When the Qur'an itself does not speak
directly or in detail about a certain subject, Muslims only then turn to alternative sources of Islamic law.
The Sunnah: Sunnah is the traditions or known practices of the Prophet Muhammad , many of which
have been recorded in the volumes of Hadith literature. The resources include many things that he said,
did, or agreed to -- and he lived his life according to the Qur'an, putting the Qur'an into practice in his
own life. During his lifetime, the Prophet's family and companions observed him and shared with
others exactly what they had seen in his words and behaviors -- i.e. how he performed ablutions, how he
prayed, and how he performed many other acts of worship. People also asked the Prophet directly for
rulings on various matters, and he would pronounce his judgment. All of these details were passed on
and recorded, to be referred to in future legal rulings. Many issues concerning personal conduct,
community and family relations, political matters, etc. were addressed during the time of the Prophet,
decided by him, and recorded. The Sunnah can thus clarify details of what is stated generally in the
Qur'an.
Ijma' (consensus): In situations when Muslims have not been able to find a specific legal ruling in the
Qur'an or Sunnah, the consensus of the community is sought (or at least the consensus of the legal
scholars within the community). The Prophet Muhammad once said that his community (i.e. the
Muslim community) would never agree on an error.
Qiyas (analogy): In cases when something needs a legal ruling, but has not been clearly addressed in
the other sources, judges may use analogy, reasoning, and legal precedent to decide new case law. This is
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often the case when a general principle can be applied to new situations. (the article Smoking is
forbidden in Islam is an example of this process at work.)
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IMPORTANT QUESTIONS FOR CHAPTER 2 PAPER 2
2.1 (a) What part do Hadiths play in Islamic legal thinking? [10]
(b) What is the importance of consensus (Ijma) in Islam? [4]
2.2 (a) How did the compilers of Hadiths (Muhadditheen) judge between acceptable
and unacceptable Hadiths? [10]
(b) How are the Quran and Hadith employed in working out Islamic law? [4]
2.3 (a) How have the Hadiths of the Prophet been used as a source of guidance by Muslims? [10]
(b) Truly, My mercy overcomes My wrath. This is a Hadith Qudsi. What is special about
Hadiths of this kind? [4]
2.4(a) Describe the methods employed by the compilers of the major books of Hadith to
ensure the Hadiths they collected were authentic. [10]
(b) Why is it important for Muslims to have collections of authentic Hadiths? [4]
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2.5 (a) Outline the main teachings of the Hadiths you have studied about the importance of
Muslim communal life. [10]
(b) Explain the main differences of the Musnad and the Musannaf Hadiths. [4]
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