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[QUOTE="OJdeseille, post: 12410042, member: 362008"] PAGE 8 early students who carried works on the hadith were followed by many hadith specialists (known as muhaddithun), various provinces of the Muslim world. Some of those major collectors of hadith are ‘Abd al-Malik ibn ‘Abd al-aziz ibn Jurayj (d.150/760) worked at Mecca, Sa’d ibn Aruba (d.157/774) in Mesopptamia, al-Awazai (d.159/775) in Syria, Muhammad ibn ‘Abd al-Rahman (d. 159/775) at Medina, Za’id ibn Qudama (d.160.776) and Sufyan al- Thawri (d.161/777) at Kufa, and Hammad ibn Salma (d.165/781) at Basra.’ 50 As almost all these works are lost, no opinion can be expressed on their plan, method or sprit, But Ibn al- Nadim, who includes them in his calalouge, gives us a short comment on each. He calls the works of Ibn Jurayj, Ibn Aruba, al-Awza’I, Ibn Abd al-Rahman and Za’ida ibn Qudama’ works on the Sunna, and says that they are arranged like the books of fiqh-into chapters devoted to the same type as the Muwatta, the early law manual of Imam Malik,51 Ethnicity and Judging Criteria During the time of the prophet, the Companions were zealous to learn and recall his words and the incidents of his life. A very strict system of judging traditions in virtue of the isnad arose, but it is difficult to state when this began. Malik, in his Muwatta’, does always trouble to give a complete isnad, which would suggest that by his time the method had not hardened into a strict system. But all the later books give us complete lists of the authorities through whom the traditions were transmitted from the Prophet. The theory is that traditions were transmitted in a regular manner, so that those who heard them from their authorities were entitled to transmit them in turn. One is not justified in assuming that from the beginning traditions were very particular in their methods; but as time went on, and Tradition became a matter of vital importance, rules were elaborated. To illustrate just how strict the rules became, I give here a summarized account of eight methods of transmission as described by Ibn al-Salah (577-643/ 118/1245) 52 1. Sama (Hearing) a shaikh’s words, which he dictates, or recites with out dictating. He may make this recititation from memory, or read it from his book. This is generally held to be the highest form, and the one who hears it may say haddathana, akhbarana, anba’ana, sami’tu, or qal lana fulana (so and so said to us) 2. Ard: (Reading to Teacher) Reading over to a sheikh what one has heard. It is all the same whether one reads it oneself, or is present, when someone else is reading. The one who recites may do so from memory, or from a written copy. The sheikh may know the material by heart and merely listen; but if he does not know it by heart, he must have his copy in his hand. 3. Ijaza (licence). The first type is to give a specified person licence to transmit a specified amount. The second is to give a specified person licence to transmit something, which is not specified. One may say, “ I give you licence to transmit all that I have heard.” There is a difference of opinion about the value of this, but the majority are said to consider it perfectly satisfactory. The third is to give licence, merely using a qualification without specifying a person. One may say, “ I give licence to the Muslims,” 4. Munawala (handing over). This is of two types, the better of which is combined with a licence to transmit, which is generally agreed to be also the highest type of ijaza. For example Zuhri(51-124) gave his manuscript to several scholars, like Thauri, Auza’I and ‘Ubaidullah b. ‘Umar. It was called munawala. 5. Kitabah. (Lit. Correspondence). This means that the sheikh writes to the student when he is absent some of his traditions in his own handwriting; or he may write it for him when he is present or may employ someone else to write it for the student as from him. I’lam: to inform about a hadith 6. The narrator may tell pupil that a certain tradition, or a certain book is what he heard from so and so. Without saying any thing about his transmitting it. 50 Ibn al –Nadim, al-Fihrist,(Leipzing 1871-72 ce) 225-27. 51 . Ibid 52 Ulum al-hadith, pp. 14 off, [/QUOTE]
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