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86-644: There is an authentic and reliable Hadith that states: Ibn Mas'ud is reported to have said that the Messenger of God (peace be upon him) taught me tashahhud taking my hand within his palms, in the same way as he taught me the chapter of the Quran, and we also read it after his passing away. A version attributed to Abdullah ibn Masud is used by Sunni Muslims from both the Hanafi and the Hanbali schools, as well as

172-530: 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

258-762: 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

344-685: A favourable view of the first two Rashidun Caliphs . The term " Rāfiḍa " became a popular pejorative term used by the Zaydi scholars against Imami Shias to criticize their rejection of Zayd ibn Ali . While not one of the Twelve Imams embraced by Twelver Shi'ism, Zayd ibn Ali features in historical accounts within Twelver literature in a positive and negative light. In Twelver accounts, Imam Ali al-Ridha narrated how his grandfather, Ja'far al-Sadiq , also supported Zayd ibn Ali's struggle: he

430-425: 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 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

516-509: 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 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

602-446: 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

688-641: 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

774-539: 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 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

860-544: 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

946-452: A rationalist approach to scriptural uses of anthropomorphic expressions, as illustrated in works such as the Kitāb al-Mustarshid by the 9th-century Zaydi imam al-Qasim al-Rassi . There was a difference of opinion among the companions and supporters of Zayd ibn 'Ali, such as Abu al-Jarud Ziyad ibn Abi Ziyad, Sulayman ibn Jarir, Kathir al-Nawa al-Abtar and Hasan ibn Salih, concerning the status of

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1032-488: A rebellion against the Umayyad Caliphate, which he believed was tyrannical and corrupt. Muhammad al-Baqir did not engage in political action and the followers of Zayd believed that a true Imām must fight against corrupt rulers. The renowned Muslim jurist Abu Hanifa , who is credited with founding the Hanafi school of Sunni Islam , delivered a fatwā or legal statement in favour of Zayd in his rebellion against

1118-417: Is a result of interaction of two currents, Batrism and Jarudism , their followers brought together during the original Zayd's rebellion. These names, also designated as Batri and Jarudi, do not necessarily represent cohesive groups of people, for example, Batrism ideas (proto-Sunni) were dominant among Zaydi in the 8th century, and Jarudism (Shia) took over in the 9th century. The following table summarizes

1204-545: 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

1290-597: Is highly recommended, though, to recite in the Salam of the prayer: ٱلسَّلَامُ عَلَيْكَ أَيُّهَا ٱلنَّبِيُّ وَرَحْمَةُ ٱللَّٰهِ وَبَرَكَاتُهُ، ٱلسَّلَامُ عَلَيْنَا وَعَلَىٰ عِبَادِ ٱللَّٰهِ ٱلصَّالِحِينَ، ٱلسَّلَامُ عَلَيْكُمْ وَرَحْمَةُ ٱللَّٰهِ وَبَرَكَاتُهُ as-salāmu ʿalayka ʿayyuhā n-nabīyu wa-raḥmatu -llāhi wa-barakātuh, as-salāmu ʿalaynā wa-ʿalā ʿibādi -llāhi ṣ-ṣaliḥīn, as-salāmu ʿalaykum wa-raḥmatu -llāhi wa-barakātuh. "Peace be upon you, O Prophet, as well as God's mercy and His blessings. Peace be upon us and upon

1376-613: Is no deity but God, the One, there is no partner to Him, and I bear witness that Muhammad is His servant and His messenger. O God, send blessings upon Muhammad and the family of Muhammad ." The Tashahhud is followed by the Salam . The bare minimum is to say " as-salamu ʿalaykum " (Arabic: ٱلسَّلَامُ عَلَيْكُمْ , lit.   'peace be upon you'). It is highly recommended, though, to add " wa-raḥmatu -llāhi wa-barakātuh " (Arabic: وَرَحْمَةُ ٱللَّٰهِ وَبَرَكَاتُهُ , lit.   'and God's mercy and blessings') . It

1462-638: 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

1548-621: 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 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

1634-675: The Ibadi school. Abu Hanifa , the founder of the Hanafi school, was favorable and even donated towards the Zaydi cause. Zaydis dismiss religious dissimulation ( taqiyya ). Zaydism does not rely heavily on hadith , but uses those that are consistent with the Qur'an , and is open to hadith . Some sources argue that Zaydism is simply a philosophy of political government that justifies the overthrow of unjust rulers and prioritizes those who are Banu Hashim . Haider states that mainstream Zaydism (Hadawi)

1720-761: The Iranian Alavids of Mazandaran Province and the Buyid dynasty of Gilan Province and the Arab dynasties of the Banu Ukhaidhir of al-Yamama (modern Saudi Arabia ) and the Rassids of Yemen . The Idrisid dynasty in the western Maghreb were another Arab Zaydi dynasty, ruling 788–985. The Alavids established a Zaydi state in Deylaman and Tabaristan (northern Iran) in 864; it lasted until

1806-609: The 16th century. The Zaydis in Yemen had initially lived in the highlands and the northern territories, but extent of their dominance away from their capital of 7 centuries, Saada , had been changing over time. Rassid dynasty was established after an Ottoman invasion in the 16th century. After another interaction with Ottomans, a new succession line was started in the 19th century by Muhammad bin Yahya Hamid ad-Din . With minor interruptions, these two dynasties ruled in Yemen until

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1892-593: 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

1978-467: 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

2064-893: The Beautiful names are all for the Lord. I bear witness that there is no god, but God alone, and without partners. And I bear witness that Muḥammad is His servant and Messenger." After the last rakʿah, the Zaidi recite the Tashahhud in its full formula: Bismillahi wa Billahi wa alhamdulillahi wal-asmā`ul-husna kulluhā lillahi.(Or alternatively: At-tahiyyātu lillāhi was-šalawāt waŧ-ŧayyibātu.) Ashhadu an lā ilāha ila Allāhu wahdahu lā sharīka lahu wa ashhadu anna Muhammadan abduhu wa rasūluhu. Allāhumma salli ‘ala Muhammad wa āli Muhammad. Wa bārik ‘ala Muhammad wa āli Muhammad. Ka mā salayta wa bārakta ‘ala Ibrāhīm wa ‘ala āli Ibrāhīm. Innaka Hamīdun Majīd "In

2150-587: The Companions wrong in failing to recognise 'Ali as the legitimate Caliph and deny legitimacy to Abu Bakr , Umar and Uthman ; however, they avoid accusing them. The Jarudiyya were active during the late Umayyad Caliphate and early Abbasid Caliphate . Its views, although predominant among the later Zaydis, especially in Yemen under the Hadawi sub-sect, became extinct in Iraq and Iran due to forced conversion of

2236-562: 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

2322-468: The Prophet's family to qualify as rulers and selected one leader, imam, from each generation (the proto-Sunni, in contrast, recognized Abu Bakr as a legitimate first caliph ). The Zaydis emerged in reverence of Zayd ibn Ali 's failed uprising against the Umayyad caliph Hisham ibn Abd al-Malik ( r.  724–743 ). While a majority of the early Shia recognized Zayd's brother, Muhammad al-Baqir , as

2408-495: 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

2494-641: The Sulaymaniyya, except they see Uthman also as in error but not in sin. The term rafida was a term used by Zayd ibn Ali on those who rejected him in his last hours for his refusal to condemn the first two Caliphs of the Muslim world, Abu Bakr and Umar. Zayd bitterly scolds the "rejectors" ( rafidha ) who deserted him, an appellation used by Salafis to refer to Twelver Shi'a to this day. A group of their leaders assembled in his (Zayd's presence) and said: "May God have mercy on you! What do you have to say on

2580-574: The Umayyad ruler. He also urged people in secret to join the uprising and delivered funds to Zayd. Unlike Twelver and Isma'ili Shi'ism , Zaydis do not believe in the infallibility of Imams and reject the notion of nass imamate . but believe that an Imam can be any descendant of Hasan ibn ʻAlī or Husayn ibn ʻAlī. Zaydis believe that Zayd ibn Ali in his last hour was betrayed by the people in Kufa . Zaydis reject anthropomorphism and instead, take

2666-691: The Umayyads during the 8th century. Since 2004 in Yemen , Zaidi fighters have been waging an uprising against factions belonging to the Sunni majority group in the country. The Houthis , as they are often called, have asserted that their actions are for the defense of their community from the government and discrimination, though the Yemeni government in turn accused them of wishing to bring it down and institute religious law. On 21 September 2014, an agreement

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2752-636: The Zaidi community took the title of Caliph . As such, the ruler of Yemen was known as the Caliph. Al-Hadi ila'l-Haqq Yahya , a descendant of Imam Hasan ibn Ali, founded this Rassid state at Sa'da , al-Yaman, in c. 893–897. The Rassid Imamate continued until the middle of the 20th century, when a 1962 revolution deposed the Imam. After the fall of the Zaydi Imamate in 1962 many Zaydi Shia in northern Yemen had converted to Sunni Islam. The Rassid state

2838-510: 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 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

2924-420: The centuries had changed its posture with regard to Sunni and Shia traditions multiple times, to the point where interpretation of Zaydi as Shia is often based on just their acceptance of Ali as a rightful successor to prophet Muhammad . Mainstream (" twelver ") Shia sometimes consider Zaydism to be a " fifth school " of Sunni Islam. Zaydis regard rationalism as more important than Quranic literalism and in

3010-459: 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

3096-399: 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 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,

3182-401: The creation of Yemen Arab Republic in 1962. While the rulers ostensibly conformed to Hadawi law (thus the "imamate"), the doctrines had to be modified to allow hereditary, as opposed to traditional merit-based, selection of imams. The end of imam rule in 1962, with the new rulers in Yemen no longer conforming to the requirements of Zaydism, caused Zaydi scholars to call for the restoration of

3268-647: The death of its leader at the hand of the Sunni Samanids in 928. Roughly forty years later, the state was revived in Gilan (Northwest Iran) and survived until 1126. From the 12th–13th centuries, Zaydi communities acknowledged the Imams of Yemen or rival Imams within Iran. The Buyid dynasty was initially Zaidi as were the Banu Ukhaidhir rulers of al-Yamama in the 9th and 10th centuries. The leader of

3354-413: 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

3440-425: The differences between Batri and Jarudi beliefs per Haider: Zaydis’ theological literature puts an emphasis on social justice and human responsibility, and its political implications, i.e. Muslims have an ethical and legal obligation by their religion to rise up and depose unjust leaders including unrighteous sultans and caliphs. Zaydis believe Zayd ibn Ali was the rightful successor to the imamate because he led

3526-496: 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 the Kharijites also rejected the hadiths, while Mu'tazilites rejected

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3612-423: 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

3698-405: The early Muslim community . Joseph Schacht describes hadith as providing "the documentation" of the sunnah . Another source (Joseph A. Islam) distinguishes between 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

3784-411: 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

3870-488: 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

3956-498: The family of Abraham. You are truly worthy of praise, Full of glory." Hadith Hadith ( Arabic : حديث , romanized :  ḥadīṯ ) or athar ( Arabic : أثر , ʾaṯar , lit.   ' remnant ' or ' effect ' ) 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

4042-492: The fifth leader, some considered Zayd as the fifth imam, and thus in the 8th century formed the Zaydi or " Fivers " offshoot of Islam. The Zaydis formed the states in what is now known as northern Iran ( Tabaristan , 864 CE , by Hasan ibn Zayd , expanded to Daylam and Gilan ) and later in Yemen (893 CE, by al-Hadi ila'l-Haqq Yahya ). The Zaydis on the Caspian Sea were forcefully converted to Twelver Shi'ism in

4128-473: 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

4214-415: The first three Rashidun caliphs who succeeded to the political and administrative authority of Muhammad. The earliest group, called Jarudiyya (named for Abu al-Jarud Ziyad ibn Abi Ziyad), was opposed to the approval of certain companions of the Prophet . They held that there was sufficient description given by the Prophet that all should have recognized Ali as the rightful caliph. They therefore consider

4300-399: 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

4386-408: The gallows in the al-Konasa neighbourhood." After Zayd left, As-Sadiq said, "Woe be to those who hear his call but do not help him!". Jafar al-Sadiq's love for Zayd ibn Ali was so immense that he broke down and cried upon reading the letter informing him of his death and proclaimed: From God we are and to Him is our return. I ask God for my reward in this calamity. He was a really good uncle. My uncle

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4472-459: 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 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,

4558-639: 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 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

4644-588: 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

4730-587: The imamate. This contributed to the North Yemen Civil War that lasted from 1962 to 1970. The national reconciliation of 1970 paused the fighting with traumatized Zaydis following three main routes: In matters of Islamic jurisprudence , the Zaydis follow Zayd Ibn 'Ali 's teachings which are documented in his book Majmu’ Al-Fiqh ( Arabic : مجموع الفِقه ). Zaydi fiqh is similar to the Hanafi school of Sunni Islamic jurisprudence, as well as

4816-604: 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

4902-401: The matter of Abu Bakr and Umar?" Zayd said, "I have not heard anyone in my family renouncing them both nor saying anything but good about them...when they were entrusted with government they behaved justly with the people and acted according to the Qur'an and the Sunnah" According to Zaydi traditions, Rāfiḍa referred to those Kufans who deserted and refused to support Zayd ibn Ali , who had

4988-433: The mid-eleventh century. The Hammudid dynasty was a Zaydi dynasty in the 11th century in southern Spain. The Mutawakkilite Kingdom of Yemen , also known as North Yemen, existed between 1918 and 1962 in the northern part of what is now Yemen. Its capital was Sana'a until 1948, then Ta'izz. Since the earliest form of Zaydism was Jaroudiah , many of the first Zaidi states were supporters of its position, such as those of

5074-408: The name of God, and upon God [is reliance]. Praise be to God, and the Beautiful names are all for the Lord. I bear witness that there is no god, but God alone, and without partners. And I bear witness that Muḥammad is His servant and Messenger. O God send Your blessings upon Muḥammad, and the family of Muḥammad. And bless Muḥammad and the family of Muḥammad as You have blessed and sanctified Abraham, and

5160-732: The non-Sunni Ibadi Muslims: ٱلتَّحِيَّاتُ لِلَّٰهِ وَٱلصَّلَوَاتُ وَٱلطَّيِّبَاتُ، ٱلسَّلَامُ عَلَيْكَ أَيُّهَا ٱلنَّبِيُّ وَرَحْمَةُ ٱللَّٰهِ وَبَرَكَاتُهُ، ٱلسَّلَامُ عَلَيْنَا وَعَلَىٰ عِبَادِ ٱللَّٰهِ ٱلصَّالِحِينَ، أَشْهَدُ أَنْ لَا إِلَٰهَ إِلَّا ٱللَّٰهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ. at-taḥiyyātu li-llāhi, wa-ṣ-ṣalawātu wa-ṭ-ṭayyibāt. as-salāmu ʿalayka ʾayyuhā n-nabiyyu wa raḥmatu -llāhi wa barakātuh. as-salāmu ʿalaynā wa ʿalā ʿibādi -llāhi ṣ-ṣāliḥīn. ʾashhadu ʾan lā ʾilāha ʾillā -llāhu wa ʾashhadu ʾanna muḥammadan ʿabduhu wa rasūluh. "Salutations to God and prayers and good deeds. Peace be upon you, O Prophet, as well as God's mercy and His blessings. Peace be upon us and upon

5246-466: 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

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5332-431: 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

5418-599: The past were quite tolerant towards Sunni Shafi'ism , a religion of about half of the Yemenis . Most of the world's Zaydis are located in Northern Yemen , and in the Saudi Arabian area of Najran . In the 7th century some early Muslims expected Ali to become a first caliph , successor to Muhammad . After ascension of Abu Bakr , supporters of Ali (and future Shia) continued to believe only people from

5504-444: 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

5590-481: The predominant external influence in Yemen since the withdrawal of Nasser's Egyptian expeditionary force marking the end of the bitter North Yemen Civil War . There is a wide array of domestic opponents to Houthi rule in Yemen, ranging from the conservative Sunni Islah Party to the secular socialist Southern Movement to the radical Islamists of Al Qaeda in the Arabian Peninsula and, since 2014,

5676-449: 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

5762-686: The present religious sects to Twelver Shi'ism by the Safavid dynasty . The second group, the Sulaymaniyya, named for Sulayman ibn Jarir, held that the Imamate should be a matter to be decided by consultation. They felt that the companions, including Abu Bakr and 'Umar, had been in error in failing to follow 'Ali but it did not amount to sin. The third group is known as the Batriyya , Tabiriyya, or Salihiyya for Kathir an-Nawa al-Abtar and Hasan ibn Salih. Their beliefs are virtually identical to those of

5848-509: 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

5934-925: The righteous servants of God. I bear witness that there is no deity but God, and I bear witness that Muhammad is His servant and His messenger." A version attributed to Ibn Abbas is used by the Shafi'i school: ٱلتَّحِيَّاتُ ٱلْمُبَارَكَاتُ ٱلصَّلَوَاتُ ٱلطَّيِّبَاتُ لِلَّٰهِ، ٱلسَّلَامُ عَلَيْكَ أَيُّهَا ٱلنَّبِيُّ وَرَحْمَةُ ٱللَّٰهِ وَبَرَكَاتُهُ، ٱلسَّلَامُ عَلَيْنَا وَعَلَىٰ عِبَادِ ٱللَّٰهُ ٱلصَّالِحِينَ، أَشْهَدُ أَنْ لَا إِلَٰهَ إِلَّا ٱللَّٰهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ ٱللَّٰهِ. at-taḥīyātu l-mubārakātu ṣ-ṣalawātu ṭ-ṭayyibātu li-llāh. as-salāmu ʿalayka ʾayyuhā n-nabīyu wa-raḥmatu -llāhi wa-barakātuhu. as-salāmu ʿalaynā wa-ʿala ʿibādi llāhi ṣ-ṣāliḥīn. ʾashhadu ʾan lā ʾilāha ʾillā -llāhu wa-ʾashhadu ʾanna muḥammadan rasūlu -llāh. "Blessed salutations, prayers, good deeds to God. Peace be upon you, O Prophet, as well as God's mercy and His blessings. Peace be upon us and upon

6020-1037: The righteous servants of God. I bear witness that there is no deity but God, and I bear witness that Muhammad is His servant and His messenger." A version attributed to Umar is used by the Maliki school: ٱلتَّحِيَّاتُ لِلَّٰهِ ٱلزَّاكِيَاتُ لِلَّٰهِ ٱلطَّيِّبَاتُ وَٱلصَّلَوَاتُ لِلَّٰهِ ٱلسَّلَامُ عَلَيْكَ أَيُّهَا ٱلنَّبِيُّ وَرَحْمَةُ ٱللَّٰهِ وَبَرَكَاتُهُ، ٱلسَّلَامُ عَلَيْنَا وَعَلَىٰ عِبَادِ ٱللَّٰهُ ٱلصَّالِحِينَ، أَشْهَدُ أَنْ لَا إِلَٰهَ إِلَّا ٱللَّٰهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ. at-taḥīyātu li-llāhi, az-zākiyātu li-llāhi aṭ-ṭayyibātu wa-ṣ-ṣalawātu li-llāh. as-salāmu ʿalayka ayyuhā n-nabīyu wa-raḥmatu -llāhi wa-barakātuh. as-salāmu ʿalaynā wa-ʿalā ʿibādi -llāhi ṣ-ṣāliḥīn. ʾashhadu an lā ʾilāha ʾillā -llāhu wa-ʾashhadu ʾanna muḥammadan ʿabduhū wa-rasūluh. "Salutations to God. Pureness to God. Good deeds and prayers to God. Peace be upon you, O Prophet, as well as God's mercy and His blessings. Peace be upon us and upon

6106-637: The righteous servants of God. I bear witness that there is no deity but God, and I bear witness that Muhammad is His servant and His messenger." The Twelver Shias of the Ja'fari school recite the Tashahhud as: أَشْهَدُ أَنْ لَا إِلَٰهَ إِلَّا ٱللَّٰهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ.‌ ٱللَّٰهُمَّ صَلِّ عَلَىٰ مُحَمَّدٍ وَآلِ مُحَمَّدٍ. ʾashhadu ʾan lā ilāha ʾillā -llāhu waḥdahū lā sharīka lahū wa-ʾashhadu ʾanna muḥhammadan ʿabduhū wa-rasūluh. ʾallāhumma ṣalli ʿalā muḥammadin wa-ʾāli muḥammad. "I bear witness that there

6192-478: The righteous servants of God. Peace be upon you all, as well as God's mercy and His blessings." For the Zaidi , the middle Tashahhud after the second rakʿah is recited as: Bismillahi wa Billahi wa alhamdulillahi wal-asmā`ul-husna kulluhā lillahi. Ashhadu an lā ilāha ila Allāhu wahdahu lā sharīka lahu wa ashhadu anna Muhammadan abduhu wa rasūluhu "In the name of God, and upon God [is reliance]. Praise be to God, and

6278-561: 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

6364-622: 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

6450-476: 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 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

6536-536: The two traditions. Zaidiyyah Zaydism ( Arabic : الزَّيْدِيَّة , romanized :  az-Zaydiyya ) is one of the three main branches of Shia Islam that emerged in the eighth century following Zayd ibn Ali ‘s unsuccessful rebellion against the Umayyad Caliphate . Zaydism is typically considered to be a branch of Shia Islam that comes closest to the Sunni , although the "classical" form of Zaydism (usually referred to as Hadawi ) over

6622-434: 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

6708-452: The widespread creation of fraudulent hadiths. Western scholars instead see hadith as more valuable for recording later developments in Islamic theology. In Arabic, 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,

6794-505: 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 the early period following the Prophet Muhammad's death. Different collections of hadīth would come to differentiate

6880-412: 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

6966-431: Was a Zaydi Shia dynasty which ruled over Bia pish (eastern Gilan) from the 1370s to 1592. They claimed Sasanian ancestry as well. Alid dynasty of Tabaristan. See Alid dynasties of northern Iran . The Idrisid dynasty was a Zaydi dynasty centered around modern-day Morocco. It was named after its first leader Idris I . The Banu Ukhaidhir was a dynasty that ruled in al-Yamamah (central Arabia ) from 867 to at least

7052-655: Was a man for our world and for our Hereafter. I swear by God that my uncle is a martyr just like the martyrs who fought along with God’s Prophet or Ali or Al-Hassan or Al-Hussein However, in other hadiths, narrated in Al-Kafi , the main Shia book of hadith , Zayd ibn Ali is criticized by his half-brother, Imam Muhammad al-Baqir, for his revolt against the Umayyad Dynasty . According to Alexander Shepard, an Islamic Studies specialist, much of Twelver ahadith and theology

7138-640: Was founded under Jarudiyya thought; however, increasing interactions with Hanafi and Shafi'i schools of Sunni Islam led to a shift to Sulaimaniyyah thought, especially among the Hadawi sub-sect. In the 21st century, the most prominent Zaidi movement is the Shabab Al Mu'mineen , commonly known as Houthis , who have been engaged in an uprising against the Yemeni Government, causing a grave humanitarian crisis in north Yemen. Some Persian and Arab legends record that Zaidis fled to China from

7224-626: Was one of the scholars from the Household of Muhammad and got angry for the sake of the Honorable the Exalted God. He fought with the enemies of God until he got killed in His path. My father Musa ibn Ja’far narrated that he had heard his father Ja’far ibn Muhammad say, "May God bless my uncle Zayd... He consulted with me about his uprising and I told him, "O my uncle! Do this if you are pleased with being killed and your corpse being hung up from

7310-569: Was signed in Sana'a under UN patronage essentially giving the Houthis control of the government after a decade of conflict. Tribal militias then moved swiftly to consolidate their position in the capital, with the group officially declaring direct control over the state on 6 February 2015. This outcome followed the removal of Yemen's President Ali Abdullah Saleh in 2012 in the wake of protracted Arab Spring protests. Saudi Arabia has exercised

7396-529: Was written to counter Zaydism. The Justanids (Persian: جستانیان‎) were the rulers of a part of Daylam (the mountainous district of Gilan) from 791 to the late 11th century. After Marzuban ibn Justan converted to Islam in 805, the ancient family of Justan's became connected to the Zaydi Alids of the Daylam region. The Justanids adopted the Zaydi form of Shi'ism. The Karkiya dynasty , or Kia dynasty,

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