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84-590: According to the following tradition ( hadith ), performing nafl prayers help one to draw closer to Allah and attain success in the afterlife : Rabi'ah ibn Malik al-Aslami narrated that the Prophet said: "Ask." Rabi'ah said: "I ask of you to be your companion in Paradise ." The Prophet said: "Or anything else?" Rabi'ah said: "That is it." The Prophet said: "Then help me by making many prostrations (i.e., nafl prayers)." Tahiyyat al-masjid (lit., "greeting

168-643: A chain of transmitters". However, she adds that "nowadays, hadith almost always means hadith from Muhammad himself." In contrast, according to the Shia Islam Ahlul Bayt Digital Library Project, "... when there is no clear Qur'anic statement, nor is there a Hadith upon which Muslim schools have agreed. ... Shi'a ... refer to Ahlul-Bayt [the family of Muhammad] to derive the Sunnah of the Prophet"—implying that while hadith

252-530: A collection of parallel systems within Islam. Much of the early Islamic history available today is also based on the hadith, although it has been challenged for its lack of basis in primary source material and the internal contradictions of available secondary material. The hadith have been called by American- Sunni scholar Jonathan A. C. Brown as "the backbone" of Islamic civilization. Hadith may be hadith qudsi (sacred hadith)—which some Muslims regard as

336-707: A companion say, 'I heard the Prophet. ' " The one after him would then say, "I heard someone say, 'I heard a Companion say, 'I heard the Prophet ;...''" and so on. Different branches of Islam refer to different collections of hadith, although the same incident may be found in hadith from different collections. In general, the difference between Shi'a and Sunni collections is that Shia give preference to hadiths attributed to Muhammad's family and close companions ( Ahl al-Bayt ), while Sunnis do not consider family lineage in evaluating hadith and sunnah narrated by any of twelve thousand companions of Muhammad. Traditions of

420-498: A long-held part of Islamic practice and belief are not mentioned in the Quran, but are reported in hadiths. Therefore, Muslims usually maintain that hadiths are a necessary requirement for the true and proper practice of Islam, as it gives Muslims the nuanced details of Islamic practice and belief in areas where the Quran is silent. An example is the obligatory prayers, which are commanded in the Quran, but explained in hadith. Details of

504-641: A manuscript dated 844. A collection of hadiths dedicated to invocations to God, attributed to a certain Khālid ibn Yazīd, is dated 880–881. A consistent fragment of the Jāmiʿ of the Egyptian Maliki jurist 'Abd Allāh ibn Wahb (d. 813) is finally dated to 889. Sunni and Shia hadith collections differ because scholars from the two traditions differ as to the reliability of the narrators and transmitters. Narrators who sided with Abu Bakr and Umar rather than Ali , in

588-544: A profound and controversial influence on tafsir (commentaries of the Quran). The earliest commentary of the Quran known as Tafsir Ibn Abbas is sometimes attributed to the companion Ibn Abbas. The hadith were used the form the basis of sharia (the religious law system forming part of the Islamic tradition), and fiqh (Islamic jurisprudence). The hadith are at the root of why there is no single fiqh system, but rather

672-520: A school named after him. In the 12th century Jariri and Zahiri schools were absorbed by the Shafi'i and Hanbali schools respectively. Ibn Khaldun defined only three Sunni madhahib : Hanafi, Zahiri, and one encompassing the Shafi'i, Maliki and Hanbali schools as existing initially, noting that by the 14th-century historian the Zahiri school had become extinct, only for it to be revived again in parts of

756-878: A total of four independent judicial positions , thus solidifying the Maliki, Hanafi, Shafi'i and Hanbali schools. During the era of the Islamic Gunpowders , the Ottoman Empire reaffirmed the official status of these four schools as a reaction to Shi'ite Persia. Some are of the view that Sunni jurisprudence falls into two groups: Ahl al-Ra'i ("people of opinions", emphasizing scholarly judgment and reason) and Ahl al-Hadith ("people of traditions", emphasizing strict interpretation of scripture). 10th century Shi'ite scholar Ibn al-Nadim named eight groups: Maliki, Hanafi, Shafi'i, Zahiri, Imami Shi'ite , Ahl al-Hadith, Jariri and Kharijite . Abu Thawr also had

840-419: Is a form of Islamic oral tradition containing the sayings, actions, and approvals of the prophet Muhammad as relayed through a sequentially corroborated chain of narrators (multiple linkages of attested individuals who heard and repeated the hadith, from which the source of the hadith can be traced). Compilations of hadith were aggregated into distinct collections by Islamic scholars (known as Muhaddiths ) in

924-545: Is based on spoken reports in circulation after the death of Muhammad. Hadith were not promptly written down during Muhammad's lifetime or immediately after his death. Hadith were evaluated orally to written and gathered into large collections during the 8th and 9th centuries, generations after Muhammad's death, after the end of the era of the Rashidun Caliphate , over 1,000 km (600 mi) from where Muhammad lived. "Many thousands of times" more numerous than

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1008-624: Is followed by Muslims in Qatar , most of Saudi Arabia and minority communities in Syria and Iraq . There are movements that are highly influenced by Hanbali fiqh such as Salafism and Wahhabism concentrated in Saudi Arabia . The Zahiri school was founded by Dawud al-Zahiri (815–883). It is followed by minority communities in Morocco and Pakistan . In the past, it was also followed by

1092-565: Is limited to the "Traditions" of Muhammad, the Shi'a Sunna draws on the sayings, etc. of the Ahlul-Bayt i.e. the Imams of Shi'a Islam. The word sunnah is also used in reference to a normative custom of Muhammad or the early Muslim community . Joseph Schacht describes hadith as providing "the documentation" of the sunnah . Another source (Joseph A. Islam) distinguishes between

1176-1008: Is mostly practiced in Oman , with Oman being the only country in the world where Ibadis form a sizable minority of the population. Other populations of Ibadis also reside in Libya, Algeria, Tunisia and Zanzibar in Tanzania. The Amman Message was a statement, signed in 2005 in Jordan by nearly 200 prominent Islamic jurists, which served as a "counter-fatwa" against a widespread use of takfir (excommunication) by jihadist groups to justify jihad against rulers of Muslim-majority countries. The Amman Message recognized eight legitimate schools of Islamic law and prohibited declarations of apostasy against them. The statement also asserted that fatwas can be issued only by properly trained muftis, thereby seeking to delegitimize fatwas issued by militants who lack

1260-472: Is reported to have said that after the worshipper prays the four rakaats of Dhuhr salah, the doors of heaven are opened, i.e. the salah becomes accepted by God, and the cause of its acceptance comes down on the worshipper as rays of mercy. [Mishkat, p. 104] 'Aishah, the wife of Muhammad: The Prophet (ﷺ) never omitted four rak'ahs before the noon (Dhuhr) prayer, and two rak'ahs before the dawn prayer. (Abi Dawud - 1253) Muhammad said: "May Allah have mercy on

1344-638: Is the hadith of Abu Hurairah who said that Muhammad said: When God decreed the Creation He pledged Himself by writing in His book which is laid down with Him: My mercy prevails over My wrath. In the Shia school of thought, there are two fundamental viewpoints of hadith: The Usuli view and the Akhbari view. The Usuli scholars emphasize the importance of scientific examination of hadiths through ijtihad while

1428-921: The Balkans and by most of the Muslim communities of Russia and China . There are movements within this school such as Barelvis and Deobandi , which are concentrated in South Asia. The Maliki school is based on the jurisprudence of Imam Malik ibn Anas (c. 711–795). It has also been called "School of Medina" because the school was based in Medina and the Medinian community. It is followed by Muslims in Morocco , Nigeria , Algeria , North Africa , West Africa , United Arab Emirates , Kuwait , Bahrain , Upper Egypt , and in parts of Saudi Arabia . The Murabitun World Movement follows this school as well. In

1512-467: The Kharijites also rejected the hadiths, while Mu'tazilites rejected the hadiths as the basis for Islamic law, while at the same time accepting the Sunnah and Ijma . Because some hadith contain questionable and ambiguous statements, the authentication of hadith became a major field of study in Islam. In its classic form a hadith consists of two parts—the chain of narrators who have transmitted

1596-625: The Mappilas of Kerala and the Konkani Muslims ). Most Chechens and Dagestani people also follow the Shafi'i school. It is the official school followed by the governments of Brunei and Malaysia . The Shafi'i school is also large in Iraq and Syria . The Hanbali school is based on the jurisprudence of Imam Ahmad ibn Hanbal (780-855) who had been a student of Imam al-Shafi . It

1680-562: The Philippines , Algeria , Libya , Saudi Arabia and multiple other countries. According to John Burton , "modern research shows" that fiqh was first "regionally organized" with "considerable disagreement and variety of view." In the second century of Islam, schools of fiqh were noted for the loyalty of their jurists to the legal practices of their local communities, whether Mecca , Kufa , Basra , Syria, etc. (Egypt's school in Fustat

1764-630: The Salafi and Ahlus Sunnah wal jam'ah . In the 20th century many Islamic jurists began to assert their intellectual independence from traditional schools of jurisprudence. Examples of the latter approach include networks of Indonesian ulema and Islamic scholars residing in Muslim-minority countries, who have advanced liberal interpretations of Islamic law. Generally, Sunnis will follow one particular madhhab which varies from region to region, but also believe that ijtihad must be exercised by

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1848-593: The Abbasid period sought to authenticate hadith. Scholars had to decide which hadith were to be trusted as authentic and which had been fabricated for political or theological purposes. To do this, they used a number of techniques which Muslims now call the science of hadith . The earliest surviving hadith manuscripts were copied on papyrus. A long scroll collects traditions transmitted by the scholar and qadi 'Abd Allāh ibn Lahīʻa (d. 790). A Ḥadīth Dāwūd ( History of David ), attributed to Wahb ibn Munabbih , survives in

1932-467: The Akhbari scholars consider all hadiths from the four Shia books as authentic . The two major aspects of a hadith are the text of the report (the matn ), which contains the actual narrative, and the chain of narrators (the isnad ), which documents the route by which the report has been transmitted. The isnad was an effort to document that a hadith actually came from Muhammad, and Muslim scholars from

2016-524: The Fajr prayer. " (Bukhari - 1180) (Muslim - 729) According to some traditions, Muhammad forbade praying at certain times of the day in order to differentiate Muslims from the polytheists who worshipped during these times. The different schools of thought ( madhhabs ) differ on these times. Below is a summary of their views. The Hanafi school of thought The Hanafi school forbids any type of prayer at these times, whether obligatory or voluntary. However,

2100-562: The Ishraq prayer begins fifteen to twenty minutes after sunrise and consists of two Raka'ahs . Praying ishraq is considered to yield greater rewards than performing the lesser Umrah according to some traditions. According to majority of scholars of Hadith and Fiqh, Duha Prayer and Al-Ishraq Prayer are all names of the same salah (ritual prayer). It is a recommended prayer without any fixed number of raka'ahs , and its time proper starts approximately fifteen minutes after sunrise and extends up to

2184-737: The Maliki school is predominant in North and West Africa; the Hanafi school in South and Central Asia; the Shafi'i school in East Africa and Southeast Asia; and the Hanbali school in North and Central Arabia. The first centuries of Islam also witnessed a number of short-lived Sunni madhhabs . The Zahiri school, which is considered to be endangered, continues to exert influence over legal thought. The development of Shia legal schools occurred along

2268-440: The Muslim world by the mid-20th century. Historically, the fiqh schools were often in political and academic conflict with one another, vying for favor with the ruling government in order to have their representatives appointed to legislative and especially judiciary positions. The transformations of Islamic legal institutions in the modern era have had profound implications for the madhhab system. Legal practice in most of

2352-414: The Muslim world has come to be controlled by government policy and state law, so that the influence of the madhhabs beyond personal ritual practice depends on the status accorded to them within the national legal system. State law codification commonly utilized the methods of takhayyur (selection of rulings without restriction to a particular madhhab ) and talfiq (combining parts of different rulings on

2436-562: The Prophet is the command of God.” In 851 the rationalist Mu`tazila school of thought fell out of favor in the Abbasid Caliphate . The Mu`tazila, for whom the "judge of truth ... was human reason," had clashed with traditionists who looked to the literal meaning of the Quran and hadith for truth. While the Quran had been officially compiled and approved, hadiths had not. One result was the number of hadiths began "multiplying in suspiciously direct correlation to their utility" to

2520-487: The Prophet said to Bilal ibn Rabah : "O Bilal, tell me about the most hopeful act (for reward) which you have done since your acceptance of Islam, because I heard the sound of the steps of your shoes in front of me in Paradise." Bilal replied: "I do not consider any act more hopeful than that whenever I perform ablution at any time of the night or day, I offer prayer for as long as was destined for me to offer." The time for

2604-495: The Quran, proving that some hadith are a source of corruption and not a complement to the Quran. Joseph Schacht quotes a hadith of Muhammad that is used "to justify reference" in Islamic law to the companions of Muhammad as religious authorities—"My companions are like lodestars." According to Schacht, (and other scholars) in the very first generations after the death of Muhammad, use of hadith from Sahabah ("companions" of Muhammad) and Tabi'un ("successors" of

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2688-592: The Quran. Among scholars of Sunni Islam the term hadith may include not only the words, advice, practices, etc. of Muhammad, but also those of his companions . In Shia Islam , hadith are the embodiment of the sunnah, the words and actions of Muhammad and his family, the Ahl al-Bayt ( The Twelve Imams and Muhammad's daughter, Fatimah ). Unlike the Quran, not all Muslims believe that all hadith accounts are divine revelation; in fact, scholars have thoroughly examined hadith to sort them into accuracy categories ever since

2772-614: The Sunnah, a house will be built for him in Paradise: four before the Zuhr, two Rak’ah after Zuhr, two Rak’ah after Maghrib, two Rak’ah after the ‘Isha’ and two Rak’ah before Fajr." (Sunan Ibn Majah - 1140) After prayer "I memorized from the Prophet (ﷺ) ten (voluntary) Rak'at - two Rak'at before the Dhuhr prayer and two after it; two Rak'at after Maghrib prayer in his house, and two Rak'at after 'Isha' prayer in his house, and two Rak'at before

2856-587: The books written by Imams Abu Hanifa and Imam Malik ibn Anas . Therefore, the Zaydis to this day and originally the Fatimids , used the Hanafi jurisprudence, as do most Sunnis. The Ibadi school of Islam is named after Abd-Allah ibn Ibadh , though he is not necessarily the main figure of the school in the eyes of its adherents. Ibadism is distinct from both Sunni and Shi'ite Islam not only in terms of its jurisprudence, but also its core beliefs. Ibadi Islam

2940-542: The centuries after Muhammad's death. Hadith are widely respected in mainstream Muslim thought and are central to Islamic law . Ḥadīth is the Arabic word for things like a report or an account (of an event). For many, the authority of hadith is a source for religious and moral guidance known as Sunnah , which ranks second only to that of the Quran (which Muslims hold to be the word of God revealed to Muhammad). While

3024-513: The classical jurist who taught them. The four primary Sunni schools are the Hanafi , Shafi'i , Maliki and Hanbali rites. The Zahiri school remains in existence but outside of the mainstream, while the Jariri , Laythi , Awza'i , and Thawri schools have become extinct. The extant schools share most of their rulings, but differ on the particular practices which they may accept as authentic and

3108-408: The companions) "was the rule", while use of hadith of Muhammad himself by Muslims was "the exception". Schacht credits Al-Shafi'i —founder of the Shafi'i school of fiqh (or madh'hab )—with establishing the principle of the using the hadith of Muhammad for Islamic law, and emphasizing the inferiority of hadith of anyone else, saying hadiths: "... from other persons are of no account in

3192-493: The contemporary scholars capable of doing so. Most rely on taqlid , or acceptance of religious rulings and epistemology from a higher religious authority in deferring meanings of analysis and derivation of legal practices instead of relying on subjective readings. Experts and scholars of fiqh follow the usul (principles) of their own madhhab , but they also study the usul , evidences, and opinions of other madhahib . Sunni schools of jurisprudence are each named after

3276-423: The disputes over leadership that followed the death of Muhammad, are considered unreliable by the Shia; narrations attributed to Ali and the family of Muhammad, and to their supporters, are preferred. Sunni scholars put trust in narrators such as Aisha , whom Shia reject. Differences in hadith collections have contributed to differences in worship practices and shari'a law and have hardened the dividing line between

3360-548: The early period following the Prophet Muhammad's death. Different collections of hadīth would come to differentiate the different branches of the Islamic faith. A minority of Muslims believe that Islamic guidance should be based on the Quran only , thus rejecting the authority of hadith; some further claim that many hadiths are fabrications ( pseudepigrapha ) created in the 8th and 9th centuries AD, and which are falsely attributed to Muhammad. Historically, some sects of

3444-411: The eighth century to the present have never ceased to repeat the mantra "The isnad is part of the religion—if not for the isnad, whoever wanted could say whatever they wanted." The isnad literally means "support", and it is so named because hadith specialists rely on it to determine the authenticity or weakness of a hadith . The isnad consists of a chronological list of the narrators, each mentioning

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3528-547: The face of a tradition from the Prophet, whether they confirm or contradict it; if the other persons had been aware of the tradition from the Prophet, they would have followed it". This led to "the almost complete neglect" of traditions from the Companions and others. Collections of hadith sometimes mix those of Muhammad with the reports of others. Muwatta Imam Malik is usually described as "the earliest written collection of hadith" but sayings of Muhammad are "blended with

3612-473: The final authority of a hadith of Muhammad , so that even the Quran was "to be interpreted in the light of traditions (i.e. hadith), and not vice versa." While traditionally the Qur'an has traditionally been considered superior in authority to the sunna, Al-Shafi'i "forcefully argued" that the sunna was "on equal footing with the Quran", (according to scholar Daniel Brown) for (as Al-Shafi'i put it) “the command of

3696-399: The five salat (obligatory Islamic prayers) that are not found in the Quran, as well as everyday behavior such as table manners, dress, and posture. Hadith are also regarded by Muslims as important tools for understanding things mentioned in the Quran but not explained, a source for tafsir (commentaries written on the Quran). Some important elements, which are today taken to be

3780-541: The form of the Daim al-Islam , a book on the rulings of Islam. It describes manners and etiquette, including Ibadat in the light of guidance provided by the Ismaili Imams. The book emphasizes what importance Islam has given to manners and etiquette along with the worship of God, citing the traditions of the first four Imams of the Shi'a Ismaili Fatimid school of thought. Zaidi Muslims also follow their own school in

3864-732: The form of the teachings of Zayd ibn Ali and Imam Abu Hanifa . In terms of law, the Zaidi school is quite similar to the Hanafi school from Sunni Islam. This is likely due to the general trend of Sunni resemblance within Zaidi beliefs. After the passing of Muhammad, Imam Jafar al-Sadiq , Imam Zayd ibn Ali , Imams Abu Hanifa and Imam Malik ibn Anas worked together in Al-Masjid an-Nabawi in Medina along with over 70 other leading jurists and scholars. Jafar al-Sadiq and Zayd ibn Ali did not themselves write any books. But their views are Hadiths in

3948-587: The four schools in all legal details. The Amman Message , which was endorsed in 2005 by prominent Islamic scholars around the world, recognized four Sunni schools ( Hanafi , Maliki , Shafi'i , Hanbali ), two Shia schools ( Ja'fari , Zaidi ), the Ibadi school and the Zahiri school. Schools of Islamic jurisprudence are located in Pakistan , Iran , Bangladesh , India , Indonesia , Nigeria , Egypt , Turkey , Afghanistan , Kazakhstan , Russia , China ,

4032-643: The hands of aggrieved soldiers, in 656. No direct sources survive directly from this period so we are dependent on what later writers tell us about this period. According to British historian of Arab world Alfred Guillaume, it is "certain" that "several small collections" of hadith were "assembled in Umayyad times." In Islamic law, the use of hadith as it is understood today (hadith of Muhammad with documentation, isnads, etc.) came gradually. According to scholars such as Joseph Schacht , Ignaz Goldziher , and Daniel W. Brown, early schools of Islamic jurisprudence used

4116-411: The intended meaning of hadith in religious tradition is something attributed to Muhammad but that is not found in the Quran. Scholar Patricia Crone includes reports by others than Muhammad in her definition of hadith: "short reports (sometimes just a line or two) recording what an early figure, such as a companion of the prophet or Muhammad himself, said or did on a particular occasion, preceded by

4200-604: The life of Muhammad and the early history of Islam were passed down mostly orally for more than a hundred years after Muhammad's death in AD 632. Muslim historians say that Caliph Uthman ibn Affan (the third khalifa (caliph) of the Rashidun Caliphate , or third successor of Muhammad, who had formerly been Muhammad's secretary), is generally credited with urging Muslims to record the hadith just as Muhammad had suggested that some of his followers to write down his words and actions. Uthman's labours were cut short by his assassination, at

4284-727: The lines of theological differences and resulted in the formation of the Ja'fari madhhab amongst Twelver Shias , as well as the Isma'ili and Zaidi madhhabs amongst Isma'ilis and Zaidis respectively, whose differences from Sunni legal schools are roughly of the same order as the differences among Sunni schools. The Ibadi legal school, distinct from Sunni and Shia madhhabs , is predominant in Oman. Unlike Sunnis, Shias, and Ibadis, non-denominational Muslims are not affiliated with any madhhab . The transformations of Islamic legal institutions in

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4368-656: The majority of Muslims in Mesopotamia , Portugal , the Balearic Islands , North Africa and parts of Spain . Twelver Shia adhere to the Ja'fari theological school associated with Ja'far al-Sadiq . In this school, the time and space bound rulings of early jurists are taken more seriously, and the Ja'fari school uses the intellect instead of analogy when establishing Islamic laws, as opposed to common Sunni practice. Ismaili Muslims follow their own school in

4452-457: The modern era have had profound implications for the madhhab system. With the spread of codified state laws in the Muslim world, the influence of the madhhabs beyond personal ritual practice depends on the status accorded to them within the national legal system. State law codification commonly drew on rulings from multiple madhhabs , and legal professionals trained in modern law schools have largely replaced traditional ulama as interpreters of

4536-777: The monographs compiled by al-Hakim and al-Suyuti as well as the recensions of Abu Zur`a al-`Iraqi in Tarh al-Tathrib, Ibn al-Qayyim in Zad al-Ma`ad, and al-Shawkani in Nayl al-Awtar. According to the vast majority of the Ulema of the Salaf and Khalaf it is a desirable and recommended prayer. Salat al-Awwabin - is the "prayer of the Oft-Returning" as specified by Muhammad and is offered between Maghrib prayer and Isha prayer. However, many scholars say

4620-427: The mosque") is a Nafl prayer which is performed after entering the mosque, preferably before sitting down. Abu Qatadah narrated that the Prophet said: "If any one of you enters a mosque, he should pray two cycles before sitting down." Tahiyyat al-wudu (lit., "greeting the ablution") is a nafl prayer which is performed after completing ablution ( wudu ). It is a minimum of two cycles. Abu Hurayrah narrated that

4704-422: The ninth and tenth centuries CE and by the twelfth century almost all jurists aligned themselves with a particular madhab . These four schools recognize each other's validity and they have interacted in legal debate over the centuries. Rulings of these schools are followed across the Muslim world without exclusive regional restrictions, but they each came to dominate in different parts of the world. For example,

4788-504: The noun ḥadīth ( حديث   IPA: [ħæˈdiːθ] ) means "report", "account", or "narrative". Its Arabic plural is aḥādīth ( أحاديث [ʔæħæːˈdiːθ] ). Hadith also refers to the speech of a person. In Islamic terminology, according to Juan Campo, the term hadith refers to reports of statements or actions of Muhammad, or of his tacit approval or criticism of something said or done in his presence. Classical hadith specialist Ibn Hajar al-Asqalani says that

4872-466: The number of hadith grew enormously. While Malik ibn Anas had attributed just 1720 statements or deeds to the Muhammad, it was no longer unusual to find people who had collected a hundred times that number of hadith. Faced with a huge corpus of miscellaneous traditions supporting different views on a wide variety of controversial matters—some of them flatly contradicting each other—Islamic scholars of

4956-424: The number of verses pertaining to law in the Quran is relatively small, hadith are considered by many to give direction on everything from details of religious obligations (such as Ghusl or Wudu , ablutions for salat prayer), to the correct forms of salutations and the importance of benevolence to slaves. Thus for many, the "great bulk" of the rules of Sharia are derived from hadith, rather than

5040-431: The one from whom they heard the hadith, until mentioning the originator of the matn along with the matn itself. The first people to hear hadith were the companions who preserved it and then conveyed it to those after them. Then the generation following them received it, thus conveying it to those after them and so on. So a companion would say, "I heard the Prophet say such and such." The Follower would then say, "I heard

5124-497: The one who offers four (rak'ahs) before 'Asr prayer." (Abu Dawud - 1273) Muhammad said: "May Allah have mercy upon a man who prays four (rak'ahs) before Al-Asr." (Jami` at-Tirmidhi - 430) Before prayer Muhammad said: "Pray before Maghrib, pray before Maghrib" then he said at the third time, "Whoever wishes (to)". He said so, because he did not like the people to take it as a Sunnah. (Bukhari - 1183) After prayer Muhammad said: "Whoever persists in performing twelve Rak’ah from

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5208-627: The other schools allow making up missed obligatory prayers at any time. The Maliki school of thought The Shafi'i school of thought The Shafi'i school allows for any prayer to be performed at any time if it is due to a legislated reason, such as making up a missed prayer, praying to greet the mosque, praying after completing ablution, etc. This is also one opinion in the Hanbali school. The Hanbali school of thought Hadith Hadith ( Arabic : حديث , romanized :  ḥadīṯ ) or athar ( Arabic : أثر , ʾaṯar , lit.   ' remnant ' or ' effect ' )

5292-639: The past, it was also followed in parts of Europe under Islamic rule , particularly Islamic Spain and the Emirate of Sicily . The Shafi'i school is based upon the jurisprudence of Imam Muhammad ibn Idris ash-Shafi'i (767–820). It is followed by Muslims in the Hejaz region of Saudi Arabia , Upper Egypt , Ethiopia , Eritrea , Swahili coast , Indonesia , Malaysia , Jordan , Palestine , Philippines , Singapore , Somalia , Sri Lanka , Maldives , Thailand , Yemen , Kurdistan , and southern India (such as

5376-444: The people of the desert. According to the scholars Harald Motzki and Daniel W. Brown the earliest Islamic legal reasonings that have come down to us were "virtually hadith-free", but gradually, over the course of second century A.H. "the infiltration and incorporation of Prophetic hadiths into Islamic jurisprudence" took place. It was Abū ʿAbdullāh Muhammad ibn Idrīs al-Shāfiʿī (150-204 AH), known as al-Shafi'i , who emphasized

5460-449: The prescribed movements and words of the prayer (known as rak'a ) and how many times they are to be performed, are found in hadith. However, hadiths differ on these details and consequently salat is performed differently by different hadithist Islamic sects. Quranists, on the other hand, believe that if the Quran is silent on some matter, it is because God did not hold its detail to be of consequence; and that some hadith contradict

5544-509: The quoter of the hadith ( Traditionists quoted hadith warning against listening to human opinion instead of Sharia; Hanafites quoted a hadith stating that "In my community there will rise a man called Abu Hanifa [the Hanafite founder] who will be its guiding light". In fact one agreed upon hadith warned that, "There will be forgers, liars who will bring you hadiths which neither you nor your forefathers have heard, Beware of them." In addition

5628-483: The report (the isnad ), and the main text of the report (the matn ). Individual hadith are classified by Muslim clerics and jurists into categories such as sahih ("authentic"), hasan ("good"), or da'if ("weak"). However, different groups and different scholars may classify a hadith differently. Historically, some hadiths deemed to be unreliable were still used by Sunni jurists for non-core areas of law. Western scholars are generally skeptical of

5712-511: The resulting laws. In the 20th century, some Islamic jurists began to assert their intellectual independence from traditional madhhabs . With the spread of Salafi influence and reformist currents in the 20th century; a handful of Salafi scholars have asserted independence from being strictly bound by the traditional legal mechanisms of the four schools. Nevertheless, the majority of Sunni scholarship continues to uphold post-classical creedal belief in rigorously adhering ( Taqlid ) to one of

5796-454: The rulings of the Prophet's Companions , the rulings of the Caliphs , and practices that “had gained general acceptance among the jurists of that school”. On his deathbed, Caliph Umar instructed Muslims to seek guidance from the Quran, the early Muslims ( muhajirun ) who emigrated to Medina with Muhammad, the Medina residents who welcomed and supported the muhajirun (the ansar ) and

5880-480: The same question). Legal professionals trained in modern law schools have largely replaced traditional ulema as interpreters of the resulting laws. Global Islamic movements have at times drawn on different madhhabs and at other times placed greater focus on the scriptural sources rather than classical jurisprudence. The Hanbali school, with its particularly strict adherence to the Quran and hadith, has inspired conservative currents of direct scriptural interpretation by

5964-577: The sayings of the companions", (822 hadith from Muhammad and 898 from others, according to the count of one edition). In Introduction to Hadith by Abd al-Hadi al-Fadli, Kitab Ali is referred to as "the first hadith book of the Ahl al-Bayt (family of Muhammad) to be written on the authority of the Prophet". However, the acts, statements or approvals of Muhammad are called "Marfu hadith" , while those of companions are called "mawquf (موقوف) hadith" , and those of Tabi'un are called "maqtu' (مقطوع) hadith" . The hadith had

6048-721: The source. ... A practice which is contained within the Hadith may well be regarded as Sunna, but it is not necessary that a Sunna would have a supporting hadith sanctioning it. Some sources ( Khaled Abou El Fadl ) limit hadith to verbal reports, with the deeds of Muhammad and reports about his companions being part of the sunnah , but not hadith. Islamic literary classifications similar to hadith (but not sunnah ) are maghazi and sira . They differ from hadith in that they are organized "relatively chronologically" rather than by subject. Other "traditions" of Islam related to hadith include: The hadith literature in use today

6132-856: The sun rises a quarter in the morning, and it ends before the time of Dhuhr prayer (i.e. obligatory prayer). It has been said that the one who performs chasht nafls, has a reward of 1 castle of Gold in Jannah. i.e. 1 Chasht prayer = 1 gold castle. Fatima used to be regular in this supererogatory prayer. The supererogatory morning prayer has been narrated from Muhammad, through paths that have reached mass-narration levels – from 19 to over 30 companions – according to Imam al-Tabari, al-`Ayni in `Umdat al-Qari, al-Haytami, al-Munawi, and al-Qari in Sharh al-Shama'il, Ibn Hajar in Fath al-Bari, al-Kattani in Nazm al-Mutanathir, and as per

6216-456: The there are no sahih hadiths confirming that Salat al-Awwabin is to be prayed between Maghrib and Isha prayers and they are of the opinion that, in fact, it is the same prayer as Duha. Muhammad is reported to have said that whoever performs the four rakaats before or after the Dhuhr prayer with constancy, God makes the fire of Hell haram (forbidden) for him. [Mishkat,(Hasan-Chain) p. 104; Tirmizi, Abu Da'ud, Nisai 1814, Ibn Majah] Muhammad

6300-457: The time of the declining of the sun from the meridian . Duha prayer begins after sunrise and ends at meridian, and is generally thought to include at least two raka'ahs, though in some traditions the number is four or even twelve. According to the Sunni thought, performing this prayer is believed to be effective in seeking forgiveness for one's sins. The Ishraq - Duha - Chasht prayer begins when

6384-707: The times at which the various schools emerged. One interpretation is that Sunni Islam was initially split into four groups: the Hanafites , Malikites , Shafi'ites and Zahirites . Later, the Hanbalites and Jarirites developed two more schools; then various dynasties effected the eventual exclusion of the Jarirites; eventually, the Zahirites were also excluded when the Mamluk Sultanate established

6468-459: The two saying: Whereas the 'Hadith' is an oral communication that is allegedly derived from the Prophet or his teachings, the 'Sunna' (quite literally: mode of life, behaviour or example) signifies the prevailing customs of a particular community or people. ... A 'Sunna' is a practice which has been passed on by a community from generation to generation en masse, whereas the hadith are reports collected by later compilers often centuries removed from

6552-492: The two traditions. Madhhabs Others In terms of Ihsan : A madhhab ( Arabic : مَذْهَب , romanized :  madhhab , lit.   'way to act', IPA: [ˈmaðhab] , pl. مَذَاهِب , madhāhib , [ˈmaðaːhib] ) refers to any school of thought within Islamic jurisprudence . The major Sunni madhāhib are Hanafi , Maliki , Shafi'i and Hanbali . They emerged in

6636-413: The value of hadith for understanding the true historical Muhammad, even those considered sahih by Muslim scholars, due to their first recording centuries after Muhammad's life, the unverifiability of the claimed chains of transmission, and the widespread creation of fraudulent hadiths. Western scholars instead see hadith as more valuable for recording later developments in Islamic theology. In Arabic,

6720-614: The varying weights they give to analogical reason and pure reason. The 4 major and 1 minor schools of thought are accepted by majority of scholars in most parts of the world. The Zahiris were the 4th school before the Hanbalis established themselves as a separate school. The Hanafi school was founded by Abu Hanifa an-Nu'man (699–767). It is followed by Muslims in the Levant , Central Asia , Afghanistan , Pakistan , most of India , Bangladesh , Lower Egypt , Iraq and Turkey and

6804-434: The verses of the Quran, hadith have been described as resembling layers surrounding the "core" of Islamic beliefs (the Quran). Well-known, widely accepted hadith make up the narrow inner layer, with a hadith becoming less reliable and accepted with each layer stretching outward. The reports of Muhammad's (and sometimes his companions') behavior collected by hadith compilers include details of ritual religious practice such as

6888-412: The words of God —or hadith sharif (noble hadith), which are Muhammad's own utterances. According to as-Sayyid ash-Sharif al-Jurjani, the hadith qudsi differ from the Quran in that the former are "expressed in Muhammad's words", whereas the latter are the " direct words of God ". A hadith qudsi need not be a sahih (sound hadith), but may be da'if or even mawdu' . An example of a hadith qudsi

6972-547: Was a branch of Medina's school of law and followed such practices—up until the end of the 8th century—as basing verdict on one single witness (not two) and the oath of the claimant. Its principal jurist in the second half of the 8th century was al-Layth b. Sa'd.) Al-Shafiʽi wrote that, "every capital of the Muslims is a seat of learning whose people follow the opinion of one of their countrymen in most of his teachings". The "real basis" of legal doctrine in these "ancient schools"

7056-475: Was not a body of reports of Muhammad's sayings, doings, silent approval (the ahadith) or even those of his Companions, but the "living tradition" of the school as "expressed in the consensus of the scholars", according to Joseph Schacht. It has been asserted that madhahib were consolidated in the 9th and 10th centuries as a means of excluding dogmatic theologians, government officials and non-Sunni sects from religious discourse. Historians have differed regarding

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